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Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （279）

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Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （279） Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （279） 1. A Brief Survey of Research on Contemplation and Observation and the Significance of Those Studies Today Minowa Kenryō In the 1990s, samatha and vipassanā being introduced by Theravada monks into Japan, the interest in Buddhist meditation once again arose. One remarkable aspect of this movement is that this interest was found in ordinary society, rather than in academic circles. Later, the introduction took the form of “mindfulness,” which was less in the sense of religious practice. Much later, after the 2000s, academic fields like psychology, neuroscience, and Buddhist studies came to have an interest on this field. In recent years, they have come to question the difference between the terms chi 知 and nen 念. I myself made have researched this question through materials of the Japanese Hossō School. I focused on two monks, Jippan 実範 (?–1144) and Ryōhen 良遍 (1194–1252). In a work titled Shinrishō 真理鈔, Jippan writes that “sensitive consciousness” would be called “non-consciousness” or nirvikalpa. In the Shinjin yōketsu 真心要決 of Ryōhen, he writes that “seeing without discriminating” and “hearing without discriminating” is the state of non-consciousness. To express being in such a state, he used the words shōchi 証知 or chi, not nen. Judging from this, chi seems to have been used for expressing the state of “non-consciousness.” 2. Hasshin’s Bonmōkyōchū: Its Characteristics Represented in the Surviving Fragments and Its Influence on Saichō Ibuki Atsushi Following Gyōnen’s 凝然 words, it has been supposed that Hasshin’s 法進 Bonmōkyōchū 梵網経註 (Commentary on the Brahma Net Sutra) was based on Tiantai doctrine, and that it played a great role in making Saichō 最澄 recognize the value of Tiantai thought. But, based on the surviving fragments, this hypothesis cannot be confirmed. We can only point out that Saichō was probably moved by the tale of Nanyue Huisi’s 南嶽慧思 reincarnation as Shōtoku taishi 聖徳太子, and Hasshin’s admiration of Tiantai Zhiyi’s 智顗 achievement described in it. The influence on Saichō of Hasshin’s commentary was limited in comparison with the influence of Daoxuan’s 道璿 commentary, for ─ 1317 ─ （280） Abstracts Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （281） Daoxuan’s fundamental ideas, expressed in the text, and the “empty-sky immovable Every Buddhist sect has three aspects of practice: precepts (戒学), meditation (定学), three kinds of practices” (kokū fudō no sangaku 虚空不動の三学) adopted from Zhiyi’s and wisdom (慧学). Therefore, he argued that the Ritsu sect should not be approved as sayings, had a big influence on Saichō. a Buddhist sect, because it handled just the practice of precepts, and was lacking in the other two. 3. The Wuliangyi jing in the Early Japanese Tendai School 5. The Buddhist Teaching of Yūhan Kiuchi Gyōdai Rinzan Mayuri Saichō 最澄 particularly esteemed the Wuliangyi jing 無量義経 (Sutra of immeasurable meanings) because it supports the ideas of common people directly attaining Yūhan 宥範 (1270–1352), a Buddhist priest famous for the regeneration of Zentsūji 善通 buddhahood (Daijikidō 大直道) and that the Buddha taught for more than 40 years 寺 in the province of Sanuki (today’s Kagawa prefecture), was also a learned scholar before revealing the ultimate truth of the Lotus Sutra. Before writing the Hokke shūku 法 who wrote the Dainichikyō sho myōinshō 大日経疏妙印鈔, Ayūshō 阿宥鈔, and so forth. 華秀句 in 821, Saichō did not accept that the Wuliangyi jing is theory of the teachings His books concern Buddhist teachings. being expounded in accord with the capacities of their audience (zuitai 随他意) which Yūhan’s understanding of Buddhism has been referred to in the history of esoteric was described in the Fahua xuanyi 法華玄義. After writing it, he accepted this idea but teaching. However, all such references are nothing but a partial introduction of his did not adopt the theory that the sutra is easy to believe and understand. Enchin 円珍 teaching; very few studies have been conducted from the integrated viewpoint, or have had raised the status of the sutra by arguing that it preaches the idea that all becomes focused on his later influence. Hence, in this paper, through the estimations of Yūhan one. Annen 安然 said that, from the point of view of the ten realms of the complete by later scholars, his position in the history of the esoteric teaching is examined. doctrine, the one vehicle and the provisional Mahayana in the Wuliangyi jing are the As a result, it is clarified that the reason why Yūhan is bitterly criticized by Yūkai 宥 same. 快 (1345–1416), who is thought to have established the Kōyasan Teaching, and by Myōzui 妙瑞 (1696–1764), a priest of the Kōyasan in the Edo period, is that his 4. The Precepts Declared by Jōgon understanding often criticizes traditional understandings. It is also concluded that the reason why In’yū 印融 (1435–1519), a Shingon priest from the Kantō area, accepts Fujitani Atsuo Yūhan’s books is that In’yū examines the validity of old Kōyasan teachings relying on Jōgon 浄厳 (1639–1702) was a monk of the Shingon sect and a stern precept-master in Izu 伊豆 understandings which flourished in the Kantō region. the Edo period. In 1691 he founded the head temple named Reiunji 霊雲寺 in Yushima of Edo to centralize all temples of the Shingon sect in the Kantō district with the 6. The Creation of Hōnen’s senchaku shōjō: Shandao’s Fashi zan and the Expression support of the Tokugawa shogunate. He asserted that Reiunji was a head temple of the “the Tathāgata Selects the Key Method” Nyohō Shingonritsu 如法真言律 sect adhering rigidly to the teachings and precepts Minami Hironobu that the Buddha preached. In 1694 he proffered to the Tokugawa shogunate the Shingon ritsuben 真言律弁 as a statement on the precepts of the Shingon sect. In particular, in The senchaku shōjō 選択証誠, the “selection made by all buddhas of the six directions this description: he defined “Shingonritsu” as a legitimate Shingon sect following witnessing the authenticity of the nenbutsu,” is one of eight kinds of “selection” that Buddhist precepts strictly. Furthermore, he denied the Ritsu sect as a Buddhist sect. Hōnen 法然 (1133–1212), in the sixteenth chapter of his Senchakushū 選択集, derived ─ 1318 ─ （280） Abstracts Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （281） Daoxuan’s fundamental ideas, expressed in the text, and the “empty-sky immovable Every Buddhist sect has three aspects of practice: precepts (戒学), meditation (定学), three kinds of practices” (kokū fudō no sangaku 虚空不動の三学) adopted from Zhiyi’s and wisdom (慧学). Therefore, he argued that the Ritsu sect should not be approved as sayings, had a big influence on Saichō. a Buddhist sect, because it handled just the practice of precepts, and was lacking in the other two. 3. The Wuliangyi jing in the Early Japanese Tendai School 5. The Buddhist Teaching of Yūhan Kiuchi Gyōdai Rinzan Mayuri Saichō 最澄 particularly esteemed the Wuliangyi jing 無量義経 (Sutra of immeasurable meanings) because it supports the ideas of common people directly attaining Yūhan 宥範 (1270–1352), a Buddhist priest famous for the regeneration of Zentsūji 善通 buddhahood (Daijikidō 大直道) and that the Buddha taught for more than 40 years 寺 in the province of Sanuki (today’s Kagawa prefecture), was also a learned scholar before revealing the ultimate truth of the Lotus Sutra. Before writing the Hokke shūku 法 who wrote the Dainichikyō sho myōinshō 大日経疏妙印鈔, Ayūshō 阿宥鈔, and so forth. 華秀句 in 821, Saichō did not accept that the Wuliangyi jing is theory of the teachings His books concern Buddhist teachings. being expounded in accord with the capacities of their audience (zuitai 随他意) which Yūhan’s understanding of Buddhism has been referred to in the history of esoteric was described in the Fahua xuanyi 法華玄義. After writing it, he accepted this idea but teaching. However, all such references are nothing but a partial introduction of his did not adopt the theory that the sutra is easy to believe and understand. Enchin 円珍 teaching; very few studies have been conducted from the integrated viewpoint, or have had raised the status of the sutra by arguing that it preaches the idea that all becomes focused on his later influence. Hence, in this paper, through the estimations of Yūhan one. Annen 安然 said that, from the point of view of the ten realms of the complete by later scholars, his position in the history of the esoteric teaching is examined. doctrine, the one vehicle and the provisional Mahayana in the Wuliangyi jing are the As a result, it is clarified that the reason why Yūhan is bitterly criticized by Yūkai 宥 same. 快 (1345–1416), who is thought to have established the Kōyasan Teaching, and by Myōzui 妙瑞 (1696–1764), a priest of the Kōyasan in the Edo period, is that his 4. The Precepts Declared by Jōgon understanding often criticizes traditional understandings. It is also concluded that the reason why In’yū 印融 (1435–1519), a Shingon priest from the Kantō area, accepts Fujitani Atsuo Yūhan’s books is that In’yū examines the validity of old Kōyasan teachings relying on Jōgon 浄厳 (1639–1702) was a monk of the Shingon sect and a stern precept-master in Izu 伊豆 understandings which flourished in the Kantō region. the Edo period. In 1691 he founded the head temple named Reiunji 霊雲寺 in Yushima of Edo to centralize all temples of the Shingon sect in the Kantō district with the 6. The Creation of Hōnen’s senchaku shōjō: Shandao’s Fashi zan and the Expression support of the Tokugawa shogunate.
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