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『釈摩訶衍論』所説の因縁分の特徴について=On the characteristics of the Innenbun in the theory of the Sok mahayon non
Author 中村本然 (著)
Source 智山学報=Journal of Chizan Studies=智山學報
Volumev.70
Date2021
Pages33 - 58
Publisher智山勧學會
Publisher Url https://www.chisankangakukai.com/
Location東京, 日本 [Tokyo, Japan]
Content type期刊論文=Journal Article
Language日文=Japanese
Keyword『起信論疏』; 因縁分; 立義分; 勧修利益分; 廻向遍布門; 読誦
Abstract 因縁分には、八種からなる『大乗起信論』の造論の理由が説示されている。八種の因縁については従来、法蔵が『大乗起信論義記』で論じるように、第一因縁を総、第二因縁以下の七種の因縁を別とする理解がされている。その法蔵は第二因縁を「立義分」並びに「解釈分」中の顕示正義・対治邪執のための因縁とする。元暁は『起信論疏』において、因縁分中の第一因縁にある因縁総相に注目し、二種の理解を示す。一つには『大乗起信論』は衆生の離苦得楽のために撰述された由縁を陳べ、二つには立義分の縁となるとする解釈を明かしている。『釈摩訶衍論』は第一因縁を立義分の正因縁とみなす。そして因縁総相の総を八種の根本総体とし、相を二十四種の別相とし、立義分で建立される三十二種の法門と関連づける註釈を推し進める。即ち『釈摩訶衍論』は『大乗起信論』の意向が立義分にあることを唱え、「勧修利益分」解釈や廻向遍布門(流通分)解釈においても同様の主張を展開する。

 因縁分解釈において『釈論』は、不定聚の衆生はいうまでもなく、正定聚や邪定聚の衆生も視野に入れた釈明を行う。とりわけ声聞・縁覚の二乗に配慮する姿勢がみられことが指摘される。二乗を所化の対象とする理解は慧遠の『大乗起信論義疏』に窺える特徴と考えられよう。

 The reason for the eight types of creation in [Daijokishinron (Awakening of Faith in the Mahayana)] is explained in the Innenbun. Traditionally, as Hozo discusses in [Daijokishinron-yoshiki] about the eight kinds of innen, the first innen is sou, and the remaining seven types of innen are considered as something separate. Hozo (Dharmakara) considers the second innen to be [Ryugibun] and the innen for Kenji-seigi and Taiji-jashu (“Refutation of Malignant Teachings”) in [Geshakubun/The Interpretation]. In [Kishinronso], Gangyo focuses on innenso (the aspect of causation) in the first innen in the Innenbun and cites two types of understanding. The first is that the [Daijokishinron] discusses the yukari (reason) for sentient beingsʼ riku (agony of separation) and toraku (acquisition of pleasure); the second clarifies the interpretation that it connects to the Ryugibun. The [Shakumakaenron] considers the first innen the seiinnen of Ryugibun. Furthermore, the sou of innenso (aspect of causation) is considered the fundamental soutai of the eight types—and the aspects are considered 24 separate aspects—and supports comments that relate it to the 32 types of homon assumed to be established in the Ryugibun. In short, the [Shakumakaenron] advocates that the ideas of [Daijokishinron] are in the Ryugibun and develops a similar assertion in the [Kanshuryakubun] Geshaku and the [Ekohenpumon] (rutsu-bun) Geshaku as well.

In the Innenbun Geshaku, [Shakuron] presents an explanation that, needless to say, includes fujoju sentient beings but also incorporates shojoju and jajoju sentient beings into its view. In particular, the approach considers both shomon (a person who listens to teachings) and engaku (one who achieves enlightenment without a teacher) practitioners of Buddhism. The understanding through which both kinds of Buddhist practitioners are targets of shoke seems to be indicated in Eonʼs [Daijokishinron-gisho].
Table of contents抄録 33
一、問題の所在 33
二、正宗分としての因縁分・立義分・解釈分・修行信心分・勧修利益分について 34
三、因縁分の八因縁と正宗分〈因縁分・立義分・解釈分・修行信心分・勧修利益分の五分〉の関係 37
四、因縁分所説の八因縁 40
五、廻向遍布門と「勧修利益分」解釈と立義分 45
六、『釈論』における二乗について 48
七、「因縁分」解釈における四種根 49
まとめ 52
註 53
ISSN02865661 (P)
DOIhttps://doi.org/10.18963/chisangakuho.70.0_33
Hits59
Created date2023.05.22
Modified date2023.05.22



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