Vol.63 , No.3(2015)193藤原 ワンドラ 睦「真宗教義の仏性義論 ： 宗教多元における主体性と社会性への課題」

(12)

Jburnal

_ofindian

andBucidhist

Studies

IVbl.

63.

No.

3,

March

2015

Shin

Buddhist

Perspectives

on

Buddha-Nature:

Challenges

in

the

Dimensions

ofPersonal

Subjectivity

and

Societa1

Aspect

in

Religious

Pluralism

FuJIwARA

WoNDR-A

Mutsumi

1.

Introduction

This

paper

presents

how

the

unique

Shin

Buddhist

_perspectives

of

Buddha-nature

influ-ence

our

_personal

subjectivity and societal aspect

in

the

relationship with

Buddha-Dharma's

wisdom.

First,

I

will

_overview

various understandings of

Buddha-nature

among

the

_past

Shin

sectarian scho!ars

during

the

17th

to

early

20th

centuries.

Second,

by

referring

to

the

comments

by

contemporary

Shin

scholars

including

in

the

West,

some controversial

issues

to

the

current understanding ofBuddha-nature will

be

explored

in

Shin

Buddhism

doctrine.

Third,

I

will _examine challenges

from

the

_perspectives

ofBuddha-nature

in

the

relationship with

directed

Other-Power,

when

facing

the

issues

ofpersonal subjectivity and societal

as-pect

in

the

religious

pluralistic

and

multi-cultural contemporary society where we

live.

2.

Shinran's

Approach

on

Buddha-Nature

Shinran

Mme

provides

little

explanation or

theoretical

analysis about

Buddha-nature,

in-stead

_quotes

_passages

from

the

Mrvana

Sutra.

He

equates

Buddha-nature

with shinjin

E

JCsi)

for

two

reasons:

(1)

It

means

that

one

entrusts

in

the

Vbw

of

the

Amida;

and

(2)

shiiy'in

is

the

aspiration

to

bring

all

beings

to

the

attainment of supreme nirvana

(supreme

enlightenment).

But,

_questions

remain.

Why

do

beings

have

the

potential

fbr

enlighten-ment?

It

is

because

all

beings

_possess

the

_potential

fbr

Buddhahood?

Or,

is

it

because

Bud-dha-nature

_pervades

all

things?

Are

all causes

including

even

the

_potential

to

receive

the

Name

bestowed

from

the

Amida

as

the

directed

virtue, called

Other-Power,

because

ofno

possibility

of

hurnan

beings

to

attain

Buddhahood?

What

is

the

relationship

between

Bud-dha-nature

and

Other-Power?

-1106-Shin

Buddhist

Perspectives

on

Buddha-Nature

(M.

W.

FuJiwARA)

(13)

3.

0verview

of

Shin

Buddhist

Perspectives

on

Buddha-Nature

by

Sectarian

Scholars

Shin

traditional

sectarian seholars

during

the

17th

to

early

20th

centuries

developed

ap-proximately

five

different

theories

pertaining

to

Buddha-nature,

as

the

below

diagram

shows.

It

is

interesting

to

note

that

the

debate

over

Buddha-nature

among sectarian scholars

broke

down

along

traditional

school

lines.

For

instance,

the

School

of

Sekisen

JfiM

thought

is

that

all

beings

are essentially

_possessed

of

_potential

for

Buddhahood

(Buddha-nature)

.

They

basically

aMrmed

the

Mrvana

Sutra

teaching

that

Buddha-nature

exists

fundamen-ta11y

within

beings.

In

contrast,

School

of

KUge

zag

and

Buzen

gcrt

viewed

that

Buddha-nature completely

_pervades

all

things,

based

on some of

Shinran's

_passages.

They

held

ba-sically

that

Amida's

activity

fi11s

the

ten

_quarters,

thus

entering

the

hearts

of sentient

beings

and

bestowing

the

_potential

for

enlightenment upon

them.

Those

holding

that

"all

beings

possess

Buddha-nature"

were

to

be

fbund

among

those

who saw value

in

human

_practice

and will.

On

the

other side,

those

finding

that

"Buddha-nature completely

pervades

all

things"

tended

to

_point

to

the

solitary working of

the

Vbw

and

Name.

Another

issue

that

was

hotly

debated

by

sectarians was, "How should we reconcile

the

notion of

Buddha-nature

with

the

notion

of

Other-Power?"

It

has

been

asked,

if

sentient

beings

essentially

_possess

Buddha-llature,

which

is

the

cause of enlightenment,

then

doesn't

Other-Power

merely

become

a seoondary condition?

Orthodoxy

states

that

the

true

cause ofbirth

is

the

sole working ofthe

Buddha

alone,

that

is,

absolute

Other-Power

in

the

form

of

Vbw,

Narne

and shitv'in.

In

this case,

the

_potential

of

Buddha-nature

would not

turn

Other-Power

into

a secondary condition.

On

the

other

hand,

if

sentient

beings

do

not

pos-sess

Buddha-nature

as a cause,

how

would we expect

the

effect

(Buddhahood)

arising wnhout a cause

(no

_potential)?

This

would violate

the

basic

Buddhist

law

ofkarrna.

With-out

Buddha-nature

as a cause,

the

resultant state of

Buddhahood

could not arise,and even with

the

activity of

Other-Power,

sentient

beings

would

have

no

_possibility

of attaining

Buddhahood.

The

current

theory

of

Buddha-nature

in

Shin

Buddhism

doctrine,

led

by

Kiige

School,

explains

that

allcauses

including

even

the

_potential

to

receive

the

Name

are

granted

from

the

Amida,

because

Shinran

states

that

shinjin

is

identical

with

Buddha-na-ture.

The

_problem

in

this

theory

is

to

negate even

innate

_potential

in

human

beings

to

re-ceive

the

Name.

-（

14

）

Shin

　

Buddhist

　

Perspectives

　on　

Buddha

−

Nature

（

M ，

　

W

　

FuJI

照 踏

）

Shi

・

Sect

・・

ian

・

S

_・

h

_・

lar

_・and 　

S

_・

h

_{・ ・}

I

　

Lineage

　2＞

（

N6ke

＃1）

　

（

N6ke

＃

2）

　　

（

N6ke

＃

3

）

　 （

N6ke

＃

4

）

Saigin西 吟一 （

ChikU 知 空）

Jakurin

若

霖

一

H6rin

法 霖

　

S6boku

僧 樸

1605− 1663

　　1634

− 1718

　　　　

1675− 1735

　　　

1693− 1741

　　

1719− 1762

ALffirrnation

（ofJnnate 　

Potentialfor

　

Buddhahood

（

E

 

慧 雲

）

1730

−

₁₇₈₂

〈

Seien

　

School

花 園

学 派〉

（

Daiei 大瀛）

　

1759− 1804

〈

Sekisen

　

School

　

石

泉学 派＞

　　

SOei

僧 叡

　

1762− 1826

（

Ekai

慧

海

）

1798− 1854

D6shin

道振 　 　 Gizan 義 山

1773− 1824

　　　　　

1824− 1910

Non −

seif

−

nature 　

Buddha −

nature

SOy6

僧 鎔

1723− 1783

〈

EcchU

　

KOge

越 中

空

華

＞

Nyaon 柔 遠 　

1742− 1798

　

Buddha 冒

nature with　

ShinJ

’

in

　

　

　

　

　

I

（

Gy6sh6

行 照）

　

1795− 1862

〈

Kage

　

School

空

華

学 派

＞

Theary

（］

fBuddha

−

nature

etelypervades 　ali　things

〈

Sakai

　

KUge 堺 空華＞

　　　D60n 道 隠

　　　 1741

−

1813

（

Sh6kai

性 海

）

　

1765− 1838

Senmy6

鮮妙

　　 　　　

Zenj6 善譲

　

1835− 1914

　　　　　　 　　　

1806− 1886

Com

ρ

leted

　the　theory　ofBuddha

−

nature

Complete！

ypervades

　ail　things

．

Gesshu 月珠

〈

Buzen

　

SchooI

豊 前 学 派

〉

　　　

−

1856

　　　　　

1Engetsu

円 月

　

1818− 1902

4

．

View

　

of

　

Buddha

−

Nature



and



Other

−

Power



from



Religious



Pluralistic



Soci

−

　　

ety

　

in

　

the

　

Western

　

Context

Ken1

_脚

_瑚

i

，　a　

former

　

Bishop

　of　

Buddhist

　

Churches

　ofAmerica 　stands　on　the　

position

of 　

innate

　

Buddha

−

natUre 　

that

　

is

　

potentiality

　and 　capacity 　

to

　

look

　upon 　all　

beings

　with 　

great

・・mpassi ・n

_，

　whi ・

h

　

i

・

th

・・cru ・

i

・

l

　

p

・

i

・ ・

ipl

・ ・

f

　

M

・

h

・

y

・n・

B

・

d

・

ihi

・m

．

3）

M

・・

a

・

Ab

・， ・

Z

・

n

Buddhist

　and 　well 　

known

　

fbr

　

his

　work 　of　

Buddhist

　and 　

Christian

　

interfhith

　

dialogue

　re

−

gards

　

Buddha

−

nature 　

to

　

be

　

inherent

　

in

　everyone 　and 　everything _，　which 　

quite

　

differentiates

Shin

Buddhist

Perspectives

on

Buddha-Nature

(M,

W.

FunwnRA)

(15)

from

the

Christian

anthropology started

from

the

Genesis.

Buddhism

is

radically

cosmo-centric, versus anthropocentric

in

Christian

theology.4)

Taitetsu

Unno,

one of

the

Shin

scholars

in

the

U.S.

points

out

the

stress on absolute

Other-Power

in

the

orthodox

Shin

teaching,

and

Shin

Buddhism

today

has

become

an authoritarian religion, rejecting all

fbrms

of

independent

thinking

and

_questioning.

Since

the

orthodox

Shin

teaching

has

stressed

the

working of absolute

Other-Power

exclusively, any exploration ef

the

individual

to

attain such awareness

has

been

rejected as a selfpower

deviation.

S)

The

relationship of

Buddha-nature

and

Other-Power

is

the

important

issue

not only within

the

doctrinal

issue,

but

also

influences

the

notion ofpersonal subjectivity and societal aspects

in

the

contempo-rary society of religious

_pluralism.

Personal

subjectivity refers

to

the

deepest

level

of

the

selg which must

be

experienced

individually

and

realized

_profbundly.

Societal

aspects

re-fer

to

having

involvement

with others and societal

issues

in

the

society where we

live.

5.

Conclusions-Possibthties

of

Reinterpretation

Here

I

will explore

the

_{possibilities}

ofreinterpreting

the

current notion ofBuddha-nature and

OtheT-Power

in

Shin

Buddhisrn

doctrine,

which

is

more consonant with

_personal

sub-jectivity

and societal aspects

in

religious

_pluralism.

In

order

to

maintain

Shinran's

state-ment

that

the

tme

essence of

the

Pure

Land

way

is

the

consummation of

Mahayana

Bud-dhism,6)

the

innate

_potential

to

receive

the

Name

within

human

beings

should

be

allowed

in

the

current

theory

of

Buddha-nature

with shinjin.

Shinran

explained "Other-Power

is

.7)

none other

than

the

_power

of

the

Iletthagata's

Primal

Vbw.

Other-Power

that

is

the

power

beyond

selfrefers

to

the

dynamic

movement ofreligious

life

in

order

to

enable us

to

realize

shortcoming and

fbolish

notions of

the

selg and objectified notions _of

the

_other which _are

held

by

ignorant

beings.

It

can

be

said

that

the

notion ofshinjin

is

the

experience of"other-ness."

For

Shinran,

the

awakening of shirv'in,which arise not

through

one's _own

calcula-tion,

but

through

the

working of

Other-Power

ofAmida's

Vbw,

is

nothing other

than

the

arising ofwisdom

itselfl

This

means

that

each

human

being

will

find

the

way

that

he

or

she

lives

a

tme

life,

sustained

by

the

Primal

Xic,w.

Establishing

each

_personal

subjectivity

in

the

light

of wisdom expands

in

a

lateral

way

to

care others and _society with _compassion where

8)

we

live.

By

hearing

and

receiving

the

meaning

of

the

Name

without

any

doubt,

the

issue

of one's salvation

(establishing

a

_personal

_{subjectivity)}

inevitably

develops

_another

di-mension of societal aspects

(salvation

of others and society) .

Those

constant ripples never

-1109-（

16

）

Shin

　

Buddhist

　

Perspectives

　on　

Buddha

−

NatUre

（

M

．

　

W

．

　

FuJlwARA

）

stop

．

　

In

　

this

　sense _，　

Shinran

’s　

perspective

　on 　entering 　

the

　wisdom 　ofshi _η

jin

　cannot 　

be

　_sepa

−

rated 　

f

_士om 　

the

　_societal 　

dimension

　_of

human

　

life

．

1

）

CWS

，　

p．

99

，　

JSZ

，　

p．

84

，　

CP

，　

p．

236

；

Great

　shinjin 　

is

　none 　other 　than　

Buddha −

nature

．

　

CWS ，

　

p

．

463

，

JSZ

，　

pp ．707− 707

，　

CP

，　

p．

712

；

This

　shiη

jin

　

is

　

Buddha

−

natUre

．

2

）

Murakami

　

So

  sui

_村

上

速水 ，

　

Shinshfi

　

ky

δ

gaku

　shi　ni　okeru 　

bussho

−

　rongi 　no 　

kaiko

　to　mondaiten ；

Zoku

　

Shinran

　

kyoJgi

　no　

kenk

_γ

ti真 宗

教 学 史 に お け る 仏

性

論

議

の 回 顧 と問 題

点

：続 親

鸞

教

義

の研

究

（

Kyoto

：

Nagata

　

Bunsh6Cl6，1989），

pp

．

168− 169 ．

3

）

Kenryu

　

Tsuj

　

l

_，

　

The

　

Heart

　of 　the　

Buddha −1

）

h

αrma

（

Berkeley，

　

California

：

Ekoj

　

i

　

Buddhist

　

Temple

and 　

Numata

　

Center

　

for

　

Buddhist

　

Translation

　_and 　

Research，2003 ），p．



l



l．

4

）

Masao

　

Abe ，

　

Man

　and 　

Nature

　

in

　

Christianity

　and 　

Buddhismihe

　

Buddha

　

Eye ，

　edited 　

by

　

Frederick

Franck

_（

New

　

Ybrk

：

Wbrld

　

Wisdoms ，2004 ），

p

．

153．

5

）

　

Taitetsu

　

Unno

_，

　

Sh

　

in

　

Buddhism

　in　_the　

Mest

’

The

　

guestion

　ofAuthentici _り

y

；

Engaged

」

Pu

「e　

Land

Buddhism （Berkeley，

　

Califc

）mia ：

Wisdom

　

Ocean

　

Publication

_，

1998

_）

_，

pp

．

8

−

₉

_．

6

）

CWS

，　

p、

524

，　

CP

，　

p

．

737

．

7

_）

CWS

，　

p．57

，　

CP

，　

p．190．

8

）

CWS

，

　

p．551

_，

JSZ

_，　

p．809

_，　

CP

_，　

p．742

；

CWS

，　

p．560

，　

JSZ

，　

p

．830

，　

CP

，　

p．784 ．

〈

Abbreviations

　of　

References

＞

SSZSTCPCWS

Shinsha

　sho

”

_gy

δ　zensho

真 宗 聖教 全書 ．

　

Volume

・

2

，　

Shfis

・

−

bu

宗 祖部 ．

丿

b

’

do

　

Shinshu

−

　seiten　zensho 　

va

土

真 宗

聖

典 全書 ．

　

Vblume

　

2，

　

ShiZso

−

hen

宗祖 篇，

_」

6

上

．

ノδぬ

Shinsha

　seiten　ehitShaku

−

ban

浄 土真 宗 聖典 言

主釈 版．

The

　

Collected

恥 庸 ofShinr αn

。

　

Volume

　

I

，

　

The

　

Mritings

．

　

Shin

　

Buddhism

　

Translation



Series

．

KyotO

：

Jodo

　

Shinshu

　

Hongwanji −ha ，1997．

＜

Key

　words

_＞



contextUalization

_，

　religious 　

pluralism

，

　

Buddha −

nature

_，

　

Shin

　

Buddhism

　

in

　

North

　

America

　　　　　　

（

Graduate

　

Student

，　

Ryukoku

　

University

）