著者

金 京南

出版者

東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室

雑誌

インド哲学仏教学研究 (ISSN:09197907)

巻号頁・発行日

vol.10, pp.61-75, 2003-03-20

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In this paper, I examine how the Gaņdavyūha-sūtra 入法界品, the last chapter of the Hua-yen ching 華厳経, was interpreted in the Chinese Hua-yen school, specifically clarifying the differences between the interpretations of Chih-yen 智儼(602-668) and his disciple Fa-tsang 法蔵(643-712). Paying attention especially to their theories regarding the "division" of the sutra into smaller sections, I examine both their interpretations from two angles: 1) interpreting the Gaņdavyūha-sūtra within the Hua-yen ching, and 2) interpreting the Gaņdavyūha-sūtra by itself. Chih-yen advances a theory of three divisions in his Sou-hsuan chi 捜玄記, and therein he suggests two views on the liu-t'ung-fen 流通分. 1) The Hua-yen ching originally consisted of one hundred thousand gathas, of which only thirty-six thousand gathas now remain, and the liu-t'ung-fen is missing. This means that the liu-t'ung-fen never existed. 2) In the sutra, the last two gathas are considered to correspond to the liu-t'ung-fen. The first view is based on the assumption that the sutra consists of one hundred thousand gathas, excluding the liu-t'ung-fen, and the second, that the sutra consists of thirty-six thousand gathas which include the liu-t'ung-fen. This means that, in Chih-yen's three divisions, the Gaņdavyūha-sūtra either belongs to the cheng-tsung-fen 正宗分, or includes both the cheng-tsung-fen and the liu-t'ung-fen. Chih-yen, influenced by Chih-cheng 智正(559-639), also divided the cheng-tsung-fen into four parts, the last of which is the i-yuan hsiu-hsing cheng-te fen 依縁修行成徳分. To this belong the "Li-shih-chien p'in" 離世間品 and the Gaņdavyūha-sūtra. The latter is also called the i-jen ju-cheng fen 依人入証文. For Chih-yen, the Gaņdavyūha-sūtra represented a Buddhist teaching of realization (cheng 証) which perfects ascetic training through shan-chih-shih 善知識. This was the very chapter from which began the enlightenment of sentient beings. Fa-tsang's three divisions developed from his Wen-i kang-mu 文義網目, which does not admit the liu-t'ung-fen, to the T'an-hsuan chi 探玄記. In the meantime, he bolstered his arguments with the concept of dharmadhātu (fa-chieh 法界) and, furthermore, emphasized the One Vehicle character of the Hua-yen ching, taking the Three Vehicle character as the liu-t'ung-fen. In addition, basing himself on Chih-yen's four divisions, he suggested a theory of five divisions. He views the structure of the Hua-yen ching as being fully provided with hsin 信 (faith), chieh 解 (understanding), hsing 行 (practice), and cheng 証 (realization). The Gaņdavyūha-sūtra comes under the Buddhist teaching of cheng-ju 証入. Chih-yen put emphasis on the importance of shan-chih-shih in dividing the inner structure of the Gaņdavyūha-sūtra. He categorizes all shan-chih-shih into five types. This method of categorizing was taken over by Fa-tsang. The main characteristic of Fa-tsang's method of dividing the Gaņdavyūha-sūtra lies in his distinguishing of the essential assembly (pen-hui 本会) from the secondary assembly (mo-hui 末会). To sum up, the main difference between the two theories can be reduced to the way in which emphasis is put either on the concept of shan-chih-shih or on that of dharmadhātu. Chih-yen emphasized the former, Fa-tsang the latter. This difference shows the development of understanding the Gaņdavyūha-sūtra, from Chih-yen's practical interpretation to Fa-tsang's rather theoretical one.