『화엄오교장』「삼성동이의」에서 법장의 구상

Abstract

The theory of Trisvabhāva(三性說) is dissolved into a new organization in 「the meaning of identity and difference of Trisvabhāva(三性同異義)」 『Hua Yen Wu Jiao Zhuang(華嚴五敎章)』. The theory of Trisvabhāva is absorbed into its doctrinal classification. Through this process of reconstitution, Fa-tsang(法藏, 643-712) intends to show that the Hua-yen school is superior to the Newer-translated Vijñāpti-matratā-school(新唯識學派). Considering the meaning of dharamatā･function(體用), nature･phenomenon(性相) and principle･thing(理事) from various angles can present a coherent interpretation of Fa-tsang's intentions. This leads the Round Doctrine of the One Vehicle(一乘圓敎) to establish supremacy over the others. Under Fa-tsang's demonstration that partiality and reliablity and roundness are identifiable and equatable on the reality, we can find grounds to support the dharma-dhātu of all phenomenal things are mutually unhindered and infused(事事無碍法界). This dharma-dhātu prepares whole space to extend everything without any disturbances. On these processes, Fa-tsang doesn't clearly express the dharma- characteristics-sect(法相宗), but does check and embrace it. Fa-tsang's frame can make it possible to arrange whole playground which activates the principle of phenomenal identity(相卽) and mutual entry(相入). Hua-yen thought's basis can be established in the Fa-tsang's conception. Fa-tsang uniquely declares that each of Trisvabhāva has two meanings. These ideas can make it possible to demonstrate that Trisvabhāva is in the identical realm(三性一際). Fa-tsang doesn't directly announce his doctrinal classification in 「the meaning of identity and difference of Trisvabhāva」. Looking at Trisvabhāva from the concept of dharamatā(體)･nature(性)･principle(理), each of Trisvabhāva can be placed with the rank in his doctrinal classification position. In Chinese thoughts, nature(性) is the concept where includes principle(理). And dharamatā(體) is the bowl which contains principle(理). So, it shows a comprehensive relationship among dharamatā(體), nature(性) and principle(理). Such a relationship shows congruous doctrinal classification in 『Hua Yen Wu Jiao Zhuang』. Like space metaphor, it can be suggested that each of dharamatā(體), nature(性), and principle(理) should arrange Tathāgatagarbha School, Mādhyamaka School and Vijñāptimatra School in order. Here too, Fa-tsang purpose to show the superiority of Hua-yen doctrine. It can reflect that Fa-tsang's doctrinal classification is conntated in 「the meaning of identity and difference of Trisvabhāva」. Fa-tsang intends to prove that the Hua-yen doctrine is the best teaching to cover any other schools. Fa-tsang proposes to formulate a concept of dharma-dhātu. The concept of dharma-dhātu which Fa-tsang uses is whole space which absorbs all others. The concept of dharma-dhātu is to make room for everything all. Dharma-dhātu is the world which arises from dharamatā, nature, and principle. All things appear on the dharma-dhātu. Fa-tsang maps out holistic harmonious dharma-dhātu like non-obstructive limitless canvas. Fa-tsang's thought is based on the theory of Mind-only(唯心論). One mind(一心) is likened to mirror that is the metaphor of the ontological ground and the cognitive system. One mind; the dharma realm of the one reality(一眞法界), is the matrix which is founded on Fa-tsang's conception in 「the meaning of identity and difference of Trisvabhāva」『Hua Yen Wu Jiao Zhuang』.