華嚴=Huayan; 李通玄=Li Tongxuan; 明惠=Myoe; 佛光觀=Contemplation of the Buddha's Radiance; 寶色光明觀=Contemplation of Jewel-colored Radiance
摘要
Myoe(明惠，1173-1232), a Japanese Huayan-Shingon priest of the Kamakura era, is known for his distinctive method of meditation which he called the Comtemplation of the Buddha's Radiance(佛光觀). This contemplation method was created under the influence of Li Tongxuan(李通玄，c.635-730), a lay Huayan practitioner of Tang China who advocated the practice of Contemplation of Jewel-colored Radiance(寶色光明觀). This paper analyzes the basic texts outlining the two modes of contemplation found in the writing of Myoe and Li Tongxuan, with a focus on the crucial differences between the texts regardings how one comes to observe the emptiness of one's mind at the conclusion of the contemplative practice(方從定還起、十方觀四維上下、周遍推求自心、內外都無所得). Building on Ken'ichi Megawa's analysis that Myoe only came to emphasize this particular point in his later writings on the method of contemplation, this paper shows how Myoe must have deliberately left out the crucial line in his early work On the Entry into the Way of Liberation(入解脫門義) but decided to cite and expound it in detail in his later work The Huayan Secret Treasure Trove of the Contemplation on the Buddha's Radiance(華嚴佛光三昧觀秘寶藏). A similar shift towards emphasizing the last step of the contemplation practice can also be found in Li Tongxuan's writings, showing that Myoe and Li followed similar spiritual paths in their quests to establish an effective method of contemplation which would allow the practitioner to come to truly realize the emptiness of the self. This paper concludes by arguing that Myoe and Li Tongxuan shared a common aim in endeavoring to lead practitioners to such a realization which can be seen in their respective words: "I believe that starting from the stage of the unenlightened person, assuredly one shall finally attain the Buddha's wisdom. How come? It is because all buddhas had once been the unenlightened person(凡夫)" (Myoe) and "if one claims that True Wisdom is originally and naturally unchangeable [i.e. inherent], it would mean that [unenlightened] sentient beings will always remain [unenlightened] sentient beings and [enlightened] saints will always be [enlightened] saints, leaving no room for edification" (Li Tongxuan). いわゆる「嚴密」を創始した日本．鐮倉時代の明惠上人高辨（1173-1232年）は、中國唐代の華嚴行者．李通玄（635-730年頃）の大きな影響のもと、佛が放つ光明を觀察する「佛光觀」（李通玄のことばでは「寶色光明觀」）を案出したことで知られる。本論では李通玄の寶色光明觀と明惠の佛光觀に關する基礎的な資料を挙げ、両者の著作における変化について、先行研究を紹介しながら分析する。特に「方從定還起、十方觀四維上下、周遍推求自心、內外都無所得。」（李通玄『解迷顯智成悲十明論』）の一節を明惠が當初は重視せず、やがて強調するに至ったとの前川健一氏の指摘について、本論では明惠が李通玄の著作に出會った當初からこれを読んでいながら『華嚴修禪觀照入解脫門義』における引用では意図的に削除している點を指摘する。この一節は『華嚴佛光三昧觀秘寶藏』では正確に引用されるだけでなく、詳細な説明と『略釋新華嚴經修行次第決疑論』の記述との比較もなされてくる。そこには明惠による佛光觀實踐と李通玄の著作の理解の深化の相乗効果を見ることができる。この一節が説く「自心」を「內外都無所得」と徹見することは、李通玄の著作においても、最晩年の『十明論』で最も精緻に語られている。つまり明惠と李通玄には、みずから佛光觀．寶色光明觀を實修する中で、この點にみずからの觀法と教理の究極的な要點を見出したという、共通の體験も窺うことができるだろう。そしてその意義は、「從凡夫地、信佛智慧我亦當得。何以故。一切諸佛悉從凡夫來故。」という明惠の言葉と、「若言眞智本來自然常不變易者…眾生自眾生、聖自聖、不須教化也。」という李通玄の言葉に表れていると言えよう。
