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『釈摩訶衍論』における用熏習者について=About youkunju-sya in “shi-mo-he-yan-lun” |
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中村本然 (著)
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| Source |
智山学報=Journal of Chizan Studies=智山學報
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| Volume | v.71 |
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| Date | 2022 |
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| Pages | 95 - 124 |
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| Publisher | 智山勧學會 |
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| Publisher Url |
https://www.chisankangakukai.com/
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| Location | 東京, 日本 [Tokyo, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Keyword | 用熏習者; 法身自然熏習門; 応化常恒熏習門; 業用自在無礙門; 実叉難陀譯 |
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| Abstract | 『大乗起信論』は染法と浄法が相熏相生して断絶しない様相を真如・無明・妄心・妄境界の四法の熏習を通じて論証する。真如の熏習は自体相熏習と用熏習の二種によって明かし、自体相熏習を無漏の法を具有して、不可思議業の作用によって境界の性となることを論じる。『釈摩訶衍論』は自体相熏習中に「用熏習」や「熏習」の語を付加した註釈を施す。また自体相熏習と用熏習の両者を法身自然熏習門・応化常恒熏習門とする理論を構築する。
用熏習者については、改めて縁相散示生解門として総説と別説の二方面から釈明する。まず総説で『釈論』は用熏習者を「用熏習とは」と、人格を有する「用熏習の者」とする解釈を試みる。用熏習の相について、慈行などは業用自在無礙門と縁熏習鏡の教説を示唆することになる。別説は有簡択縁と無簡択縁によって示される。即ち『起信論』にいう差別縁を有簡択縁、平等縁を無簡択縁と捉え直した論を展開し、無簡択縁は未入正位と已入正位の二門として説示される。未入正位では、十信の凡夫と一切の二乗と三賢の菩薩等は、未だに正体智や後得智を得ることなく、如理を証することもないと明かされ、已入正位では地上の菩薩が内に正体智を証得し、外に後得智を得て、一分の智用は正しく如来と等しく、本熏力によって自然に修行し真如を増長して無明を滅することが論じられる。
已入正位所説段の『釈論』（『大正大蔵経』所収）には、『起信論』（真諦譯）の引用文に差異がみられ、真諦譯にない文が挿入されている。問題となる引用文が、新譯の実叉難陀譯と酷似することは興味深いことといえよう。
The Daijokishinron (the Awakening of Faith in the Mahayana) demonstrates the aspect that zenbo and jouho (samskara) are sokun-sosho or in harmony with each other and, therefore, are continuous in nature, without any gaps. This observation is based on kunju (i.e., the permeation or vasana) of four phenomena: shinyo (eternal truth), mumyo (ignorance), moshin (delusion of the mind), and mokyokai (delusional boundaries). We highlight that the permeation of shinyo is attained by means of two practices, namely, jitaiso-kunju (permeation by the object-discriminating consciousness) and yu-kunju (in which the mind plays a central role in facilitating the permeation). Through the possession of muro no ho, the nature of the boundary is formed by the action of the inconceivable deed. Shakumakaenron provides supplementary explanations, including the words yu-kunju and kunju in the jitaiso-kunju.
Furthermore, we formulate the theory that the jitaiso-kunju as well as the yu-kunju are constantly adaptive and possess inherently Buddhist characteristics.
Yu-kunju is re-analyzed as Enaichi-Shiseikaimon based on the two approaches of the overall review as well as other views discussing this concept. First, in the overall review, we attempt to explain that the Shakuron considers the yu-kunju-sha as “the yu-kunju is…” and “yu-kunju no mono” that has character. In the phase of yu-kunju, acts of compassion, among other determinants, characterize the doctrines of Gyoyojisaimugenmon and En-kunju-kyo. Various views on this topic have been presented by Yukantakuen and Mukantakuen. Therefore, a theory that reinterprets the sabetsuen in Kishinron as Yukantakuen and byodoen as Mukantakuen has been developed. Here, Mukantakuen is explained as the nimon of the unattained position and attained position. In the unattained position, it is revealed that ordinary people abiding by the ten truths, Bodhisattvas with their two ways, and three sages are yet to obtain true wisdom and establish the truth. However, in the attained position, it is argued that Bodhisattva on earth has attained true internal wisdom as well as that acquired from the external world. Just one minute of wisdom makes one the equivalent of a tathagata; this power allows one to naturally pursue and extend tathata, ensuring that one is not blind to any phenomenon.
In terms of the attained position, the differences in the“Shakuron” (“Taisho Daizokyo”) are evident from the quoted text from “Kishinron” (awakening of faith; Shinteiyaku). Moreover, some text not available in the Shinteiyaku has also been recovered here. It is interesting how the text in question resembles the Siksananda in the Shinyaku. |
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| Table of contents | 抄録 95
一、問題の所在 96
二、『起信論』の説く真如熏習について 96
三、縁相散示生解門（総説）に説示される用熏習者 100
四、用熏習の相としての不思議業相〈業用自在無礙門所収〉と縁熏習鏡について 102
五、縁相散示生解門（別説＝有簡択縁）に説示される用熏習者 107
六、縁相散示生解門（別説＝無簡択縁）に説示される用熏習（者） 110
七、尽不尽別門 115
まとめ 116
註 118 |
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| ISSN | 02865661 (P) |
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| DOI | https://doi.org/10.18963/chisangakuho.71.0_95 |
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| Hits | 64 |
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| Created date | 2023.05.26 |
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| Modified date | 2023.05.26 |
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