三階教=Three Stages School Buddhism=Sangai-kyo=Sanjie-jiao; 信行=Shingyo=Hsin-hsing; 懺悔=Repentance; 『占察経』=Senzatsu-kyo=The Sutra of Divination and Observation of Wholesome and Evil Retribution; 『法華三昧懺儀』=Hokke Zanmai Sengi=Lotus Samādhi Repentance Ceremony
摘要
This study is to underscore the salience of repentance in Sangai-kyo founded by Shin-gyo/ Hsin-hsing (540-594). This paper fundamentally relies on precedent studies by Teruma NISHIMOTO such as ‘Studies of Sangai-kyo’ and other theses. To understand the characteristics of repentance in Sangai-kyo, it is necessary to comprehend its meditation practice methodology. One of the most distinguished key concepts throughout its practice is ‘Fu-kei (universal respect) & Nin-aku (recognition of the evil)’. In the school, the respect is to be directed to everyone EXCEPT ONESELF.
To the contrary, the evil is to be observed ONLY WITHIN ONESELF whose capability is ranked as that of an incurable man of cognitive distortion. Also the school emphasizes the ‘ichi-nin ichigyo buppo’ (one single Buddhist practice conducted by and for oneself). ‘Singularity’ is very important concept for the school as the evil is attributed only to oneself and the repentance is to be conducted regarding the evil of oneself. As the practice is done for oneself, altruistic purpose is not advocated in this school.
Repentance seems in common with other schools of that era. Comparativeoverview of Senzatsu-kyo (The Sutra of Divination and Observation of Wholesome and Evil Retribution) is done to clarify salience of Sangai-kyo’s repentance.It is one of sutras which form the theoretical ground of Sangai-kyo and, according （36）to some current studies, related to Tendai/Tiantai doctrine as is seen in ‘Hokke Zanmai Sengi’ (Lotus Samādhi Repentance Ceremony) written by Chigi/Zhiyi (538-597).
In Senzatsu-kyo, one’s capability is ranked according to divination. Though low, one has some possibility of not being a man of distortion which is significant difference from Sangai-kyo. Both in Senzatsu-kyo and Hokke Zanmai Sengi, practice together with people seems emphasized. The former also advocates repentance practice FOR universal people while the latter seems to covert to practice simply WITH people and not necessarily FOR people. Especially Senzatsu-kyo’s practice should be recognized as contrast to Sangai-kyo in this regard. This study focuses on the ‘singularity of repentance’. The reason arises from the attention to the assertion regarding Tathāgatagarbha written by Masahiro SHIMODA. According to Shimoda, Tathāgatagarbha is defined as ‘unification with Tathāgata/Buddha accompanied by incessant and irreversible delay from being the One’. Recognition of this ‘delay’ can be regarded as repentance. Therefore, it seems possible Tathāgatagarbha requires incessant repentance. The issue here is where one sets the delay. In Sangai-kyo, by the practice of Fu-kei & Nin-aku, the delay is set between oneself and everyone else, while ‘location of delay’ of Senzatsu-kyo and probably Hokke Zanmai Sengi might be ambiguous because repentance includes other people in addition to oneself.
Repentance of Sangai-kyo can provide us very clear image of Tathāgatagarbha, and therefore, better understandings on it.
