老樹新花牆外香：山家山外論爭在日本近世的發展——以鳳潭《十不二門指要鈔詳解選翼》為中心=The New Development of the Controversy over Home-mountain and Off-mountain in Early Modern Japan, Focusing on the Case of Hōtan Sōshun
The debate between “home-mountain” and “off-mountain” (Shanjia /Shanwai ) of the Tiantai Buddhism of the Song Dynasty can be divided into 2 major categories according to the time frame. The Shi Bu’er Men Zhiyao Chao written by Zhili (960-1028) is one of the major textual sources of this controversy. Other than the Chinese monks, those who study in China also took interest in this issue, e.g. the Korean monk Ŭich'ǒn (1055-1101),Japanese monks Shunjō (俊芿1166-1227), Enni Ben’en (円爾弁円1202–1280) etc. However, the Song Tiantai (or Tendai, the same below) thoughts was not popular in medieval Japan and this did not come back to spotlight until the rise of Anrakuritsuin in the mid-Edo period. In comparison to the virtually unnoticed in China, being discussed fervently in the foreign land of Edo Japan was not unlike “an old tree blossoms outside of the wall”.
The Japanese monks focused their attention on the Song Tiantai thoughts until the early Meiji period. During those centuries, a great number of reprinted texts, and various annotated editions interpreted by several scholar monks contributed to this renaissance of Song Tiantai Buddhism. All these cherishable documents show that the study of Song Tiantai thoughts has been one essential part of early modern Japanese Buddhist thoughts.
Hōtan Sōshun (1659-1738) was a high monk of the mid-Edo period. Initially studying meditation under Tetsugen Dōkō (1630-1682）, he later followed Reikū Kōken (1652-1739）at Anrakuritsuin and considered the home-mountain of Tiantai and Huayan Fazang’s discourses as orthodox thoughts. His annotated Jūfunimon / Jippunimon-shiyōshō-shōkaisenyoku (Shi Bu’er Men Zhiyao Chao Xiangjie Xuanyi, henceforth Senyoku) is one of the important documents of the Edo period in the research of the Tiantai thoughts controversy.
All the surviving Senyoku editions are printed in 2 fascicles and 4 volumes while the earliest one was published in 1720. This paper will analyze how Zhili, Kedu, and Hōtan expounded the doctrine of “all ten doors are wonderful”. In addition, I will focus on the characteristics of Hōtan’s interpretation and the connection of his debate with the Shingon school which disclose the context of his Buddhist thoughts and the zeitgeist embodied.
After analyzing Senyoku, it reveals Hōtan emphasized that all Buddhas and sentient beings are all the same in terms of minds and bodies. Therefore, to establish another “subject” aside from the illusion is not unlike to found another “true mind” as the “offmountain” interpretation and the tathāgatagarbha thought advocated by Chengguan and Zongmi that are not considered as the ultimate Ekayāna. Furthermore, he tried to break the limitation of schools and interpret from the perspective of the perfect doctrine and proclaim the orthodoxy of Zhili’s teaching. He attempted to create a synthesis of Fazang’s Huayan and Zhili’s Tiantai teachings into his new ideal thought system of the “unison of Hua Tian Perfect Teaching”.
