• 検索結果がありません。

Vol.41 , No.1(1992)097Kenryo MINOWA「The Change of the Meaning of the Words “tsuju” in Japan」

N/A
N/A
Protected

Academic year: 2021

シェア "Vol.41 , No.1(1992)097Kenryo MINOWA「The Change of the Meaning of the Words “tsuju” in Japan」"

Copied!
5
0
0

読み込み中.... (全文を見る)

全文

(1)

(30) Journal of Indian and Buddhist Studies Vol. 41, No. 1, December 1992

The Change of the Meaning of the Word

"6tslju" in Japa

n

Kenryo MINOWA

Introduction

There were originally two ways of accepting the precepts, namely "soju" and "betsuju". According to the Vinaya text called Shan jian lu pi po sha, the difference of the meaning of them is defined as the way of accepting the precepts. Later new word "tsuju" appeared, having relation to the bodhisattva precepts in China. 21 The word "tsuju" became to have another new meaning in Japan.

In the Heian period (794-1192), there was one interpretation about this word in relation to bodhisattva precepts. One further interpretation app-eared by Kakujo (1192-1249) in relation to the sanjujokai (three-fold pure precepts) at the beginning of the Kamakura period. He preferred the word "tsuju" to the world "soju" although he said both had the same meaning. I will make clear the character of "tsuju" in this small paper, with discussing the original meaning of this word. The background in which Kakujo created the new interpretaon will also be considered. Trying to cover such a long period may be difficult, but it is important to clarify the character of this word.

I The Meaning of the word "tsuju" in the Heian period After the middle of Nara period (710-784) a Buddhist initiate accepted the 250 precepts at the Todai temple for his higher ordination, and full details of them are mentioned in the text Si fen lu. However in the Heian period, After 822, initiates of the Tendai sect were able to attain higher ordination by accepting only the jujukai (10 major precepts) and sijuhak-kyokai (48 minor precepts) according to the text Fan wang jing at Enryaku

(2)

-511-The Change

of the Meaning

of the Word "tsuju" (K. MINOwA) (31)

Temple. It was insisted upon by Saicho (767-822),

the founder of the

Tendai sect, in the Sijosiki.

Therefore two styles of accepting

the precepts

for the higher ordination came into existence. Saicho insisted that 10

major and 48 minor precepts were sufficent

for the higher ordination of

the Mahayana monk and that the precepts of Si fen lu were not necessary,

but this view was not accepted by the monks of Nara. The reason they

did not accept Saicho's opinion can be understood after reading the text

kenkairon

quoting the words of Sogo (the higher

ranks of prieste).

The 10 major

precepts

and 48 minor precepts

which

are mentioned

in the text

Fan wang

jing are given equally

(tsuju) to those who leave the home,

to those

who

are staying

at home

and even to the slaves

and to the animals.

If an initiate

who had been

given

these

precepts

become

a monk

or a nun, it would

follow

that

a slave

etc. could

also become

a monk

or a nun.3

From the Words of the higher ranks of the priests we can understand

that "tsuju" was the very style of acceptance

of the precepts. It means

that the seven groups of Buddhists accept the same precepts equally. It

is obvious that those Buddhists

in Nara thought that 10 major and 48

minor precepts might be given to the seven groups equally with no

rela-tion to the Buddhist higher ordinarela-tion. The same reference can be found

in the Denjutsuisshinkaimon

in the words of the bishop whose name is

Gomyo (749-834).

There

were not bets

u ju-[accepting

individually]

bosatsu monks

in Tang dynasty

but only tsflju-[accepting

equally]

bosatsu monks....

Before

accepting

Hinayana

precepts

there were no monks

who

kept the bodhisattva

precepts.

After accepting

Hinayana

precepts

there were monks

who kept the bosatsu

precepts.

There wer

no betsuju-opsatsu

monks.4

From this text we understand that monks of Nara did not allow those

who had not accepted the Hinayana precepts to be the monk or nun and

that tsuju was the name of that the seven groups of Buddhists accepted

the bonmokai

(bodhisattva

precepts)

equally. On the contrary "betsuju" was

the name of that the monks accepted the 250 precepts and novices

acce-pted the 10 precepts so and on. In addition we can understand that the

monks in Nara also regarded themselves as the bosatsu monks and that

(3)

(32) The Change of the Meaning of the Word "tsuju" (K. MINOWA) they accepted the bonmokai as the bodisattva precepts.5 The same view is found in the Daijohossokenjinsho written by Gomnyo. 6) Gyonen

(1240-1321) also quoted part of the kailitudenraiki in Rishukoyo, that part is no longer extant in that text kailitudenraiki.7)

Later in the middle of the 9th century, Ennin (794-864) wrote the ken-yodaikairon8 and that text also conveyed the same view. He quoted the opinion of the monks of Nara and the most important point was that the title of the monk was given upon accepting the Hinayana precepts and there was no other way to attain the title of monk and that three-fold pure precepts had only the significance of the benefitting sentient beings. II An Understanding of Kakujo in the Kamakura Period

At the beginning of Kamakura period, there was one devoted Buddhist, Kakujo, who was very important in the re-establishment of the Ritsu sect and he was also famous for receiving the san ju jokai with three associates at the Hokkedo in Todai Temple without masters of the precepts in 1236.1 He offered a new interpretation of "tsuju". He described the characteristics of two words as follows in the Bosatsukaitsujukengisho.

Question: Recently those Buddhist recluses, accepting the three-fold pure precepts, call themself monks, they keep the five-group pecepts, and they regard this system as the bosatsu law. This is similar to the new theory. Is there any proof of this

law?

Answer:... There are two way to accept these precepts. One is tsuju. This is the style of accepting the three precepts through the precept of doing all good acts and the precept of benefitting sentient beings. This is valid for eternity and is the law only for Bodhisattva. Even if the seven groups of Buddhists differ from one another, there is no difference in "komma" or the ecclesiastical act.",

Now we can find that he used the word "tsuju" as the style of "komma" for accepting the precepts. Same reference can be found in the Bosatsukaitsubetsuni jusho which was also written by him.12 It means that Buddhists accept the precepts in the "komma" combining the three-fold pure precepts together. He insists that a buddhist initiate accepting the monk-precepts in "tsu ju komma" can be called a bosatsu monk. This is

(4)

-509-The Change of the Meaning of the Word "tsuju" (K. MINOWA) (33) a new interpretation of the word "tsuju" and we can find no similar reference before him. He himself said that this interpretation was right because there was the proof for it in the Fan wang jing shu written by Fiji (?-700-?) in Sin luo. But in that text, we can not find the word "tsuju" but only the word "soju". In that text the word "soju" is used to mean accepting the three-fold precepts totally. Kakujo prefered to use this word "tsuju" in the new meaning and we can imagine that he emphasized this interpretation by using this word.

This word seemed to become popular in the Kamakura period and we can find it in the works of Gyonen, such as the Risshukoyo. 13) Considering the text above, the question arrises as to why Kakujo interpreted this word in a new way. The probable reason has to do with the circumstance. After 822 there were two main places for accepting the precepts. One is the Hieizan Enryaku Temle Kaidan and the other is Todai Temple Kaidan.

The Enryaku Temple Kaidan novices could become bosatsu. monks by accepting only 10 major and 48 minor precepts and at Todai Temple

Kaidan they could become bodhisattva monks by accepting 250 precepts. But the latter is the same precepts as the sravaka monks. Therefore some monks in Nara tried to accept the higher ordination at Enryaku

Temple Kaidan, as was prohibited by the law. 14) Conclusion

Kakujo adopted the sign of the Mahayana discipline or three-fold pure precepts and put it into the 250 precepts. The three-fold pure precepts is the mark of the Mahayana. By combining the three-fold pure precepts, Kakujo made it possible to accept the 250 precepts as the Mahayana pre-cepts. He emphasized that each of 250 precepts had the three-fold signi-ficance and that may be the reason why he came to use the word "tsu ju" and prefered it. Above all it is clear that it became possible by interpre-ting the three-fold pure precepts as the "komma" or an ecclesiastical act.

1) Taisho daizokyo (=T.) No. 1462, Vol. 24, 788c. This text is the commentary of the P•li vinaya and we know that soju and betsuju are the ways to accecept

(5)

C34) The Change of the Meaning of the Word "tsuju" (K. MINOWA) the sankikai (three precepts) and jikkai (ten precepts). The diference of them

is as follows: SOju: (Buddha, Dharma, Sangha) (Bu., Dha., Sa.) (Bu., Dha., Sa.) Betsuju: (Buddha, Bu., Bu.) (Dharma, Dha., Dha.) (Sangha, Sa., Sa.) 2) The word "tsuju" was found in the Biao wu biao se zhang written by ji

in Tang dynasty. (T. No. 1861, Vol.45, p. 315a, b.) 3) Dengyodaishizenshu (=Den.) Vol. 1, p.112.4) Den. Vol. 1, p.570-571. 5) The first reference can be found on Hassin.In the Shamijikkai narabini igikyosho he said that bodhisattva precepts was most important.(Nihon daizokyo (=Ni). Vol. 40, 223b, 224a.) He also wrote a commentary on the Fan wang jing. 6) T. No. 2309, Vol. 71, P. 21a. 7) The part of "kailitudenraiki" said: There are only bosatsu monks in this country and there are no [monks] that have a strong attachment to the Hinayana. (T. No. 2348, Vol. 74, p. 9a). 8) There is an argument about the author of this text, but a foreword written by Michizane Sugawara said some parts were written by Ennin, so I have followed Michizane's reference.(Kankebunso, Iwanami koten bungaku taikei, p.541-542)

9) T. No. 2380, Vol. 74, p. 682a. 10) Daihibosatsu narabini deshigyojoshu, Ni., Vol. 69, p. 118a.11) T. No. 2353, Vol. 74, p. 48b. 12) T. No. 2354, Vol. 74, p. 53b. 13) T. No. 2348, Vol. 74, p.6b. 14) Engisiki, Vol.21, Kokusitaikei, Vol. 26, p. 545.

Glossary

betsuju 別 受 Biao wu biao se zhang 表 無 表 色 章 bosatsu 菩 薩 Bosatsukaitsubetsunijusho 菩 薩 戒 通 別 二 受 紗 BosatsukaitsujuKengisho 菩 薩 戒 通 受 遣 疑 紗 Daijohossokenjinsho 大 乗 法 相 研 神 章 Daihibosatsu narabini deshigyojoshu 大 悲 菩 薩 並 弟 子 行 状 集 Denjutsuisshin-kaimon 伝 述 一 心 戒 文 Engisiki 延 喜式 Ennin 円仁 Enryaku Temple 延 暦 寺 Fan wang jing 梵 網 経 Fan wang jing shu 梵 網 経 疏 Gomyo 護 命 Gyonen 凝 然 Hassin 法 進 Hieizan Enryaku 比 叡 山延 暦 Hokkedo 法 華 堂 Iwanami koten bungaku taikei 岩 波 古典 文 学大 系 ji 基 Kaidan 戒 壇 Kankebunso 菅 家 文 草 kenyodaikairon 顕 揚 大戒 論 komma 翔麿 jujukai 十 重 戒 kailitudenraiki 戒 律 伝 来記 Kakujo 覚盛 kenkairon 顕 戒 論 Kokusitaikei 国史 大 系 Risshukoyo 律 宗 綱 要 Saicho 最 澄 sanjujokai 三 聚 浄戒 shijosiki 四 条 式 sijuhakkyokai 四 十 八 軽 戒 Si fen lu 四分 律 Sin luo 新 羅 Shan jian lu pi po sha 善 見 律毘 婆 沙 Sogo 僧 綱 soju 総 受 Tendai 天 台 Todai temple 東 大寺tsuju 通 受 Yiji 義 寂

(平成 三 ・四年 度 文部 省科 学 研 究 費 奨 励 研 究 に よ る研 究 成 果) <キ ー ワ ー ド> 通受, 総 受, 別 受, 三 聚 浄 戒, 覚 盛

(日本 学 術 振 興 会 特 別 研 究 員)

参照

関連したドキュメント

An easy-to-use procedure is presented for improving the ε-constraint method for computing the efficient frontier of the portfolio selection problem endowed with additional cardinality

The inclusion of the cell shedding mechanism leads to modification of the boundary conditions employed in the model of Ward and King (199910) and it will be

(Construction of the strand of in- variants through enlargements (modifications ) of an idealistic filtration, and without using restriction to a hypersurface of maximal contact.) At

It is suggested by our method that most of the quadratic algebras for all St¨ ackel equivalence classes of 3D second order quantum superintegrable systems on conformally flat

Keywords: continuous time random walk, Brownian motion, collision time, skew Young tableaux, tandem queue.. AMS 2000 Subject Classification: Primary:

Answering a question of de la Harpe and Bridson in the Kourovka Notebook, we build the explicit embeddings of the additive group of rational numbers Q in a finitely generated group

Then it follows immediately from a suitable version of “Hensel’s Lemma” [cf., e.g., the argument of [4], Lemma 2.1] that S may be obtained, as the notation suggests, as the m A

In our previous paper [Ban1], we explicitly calculated the p-adic polylogarithm sheaf on the projective line minus three points, and calculated its specializa- tions to the d-th