澄観における戒律思想

抄録

According to his biography, Chengguan (澄観) studied Nanshan (南山) Vinaya mostly under Tanyi (〓一). According to Tanyi's biography, however, the Vinaya school ideas inherited by him are not confined to Nanshan Vinaya alone; they are related to that of the Xiangbu (相部) and Dongtai (〓塔) Vinayas as well. Thus, the lineage of such inheritance suggests that Chengguan's Vinaya thought must have received their influence at the same time from all three branches of Chinese Vinaya School, namely Xiangbu, Dongtai and Nanshan. Moreover, as Chengguan studied the Avatamsaka sutra under Faxian (法銑) during that period of time, he must have also received influence from the Brahmajala-sutra. While denying the two theories which explain the essence of sila in terms of a rupa-dharma and in terms of neither citta nor rupa respectively, Chengguan held the theory of prakrti-sila (i. e. sila in terms of nature or prakrti). This theory is further divided into two kinds, namely “purity of arising” and “purity of essence”. They refer to obtaining the nature of Suchness (bhuta-tathata), sila-carya, and bodhi phala. As far as the Hinayana and Mahayana Vinayas are concerned, Chengguan did not deny the Hinayana Vinaya, but he explained it according to Mahayana perspectives. For instance, he thought that although the two yanas can also observe sila, they may become attached to the characteristics/forms of sila, as they have not realized the emptiness of sila. Mahayana bodhisattva-s are on the other hand considered to be those who observe sila completely/truly, as they have realized the emptiness of sila and they are not attached to the characteristics/forms of sila. As far as classification of the Teaching and sila are concerned, receiving ordination and observing sila which refer to the anulaksana of sila (戒之随相) pertain to both Mahayana and Hinayana. Realization of the emptiness of characteristics/forms of sila which refers to the vilaksana of sila (戒之〓相) pertains to Mahayana only. The sila with form (anulaksana) and without form (vilaksana) are not two different things; the nonduality of the two sila is called sila of the real teaching; while the activity of sila being endowed with all Buddha-dharmas is called brahma-carya of the perfect Huayan teachings.