The Change of the Meaning of the Word "6tslju" in Japa n - J

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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. 21The 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 appeared by Kakujo (1192-1249)in relation to the sanjujokai (three-foldpure
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 sijuhakkyokai (48 minor precepts) according to the text Fan wang jing at Enryaku
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TheChangeof theMeaning
of the Word"tsuju"(K.MINOwA)
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Temple. It was insisted upon by Saicho(767-822),
the founder of the
Tendaisect, in the Sijosiki.Thereforetwo styles of acceptingthe precepts
for the higher ordination came into existence. Saicho insisted that 10
major and 48 minor precepts were sufficentfor the higherordinationof
the Mahayanamonkand that the preceptsof Si fen lu werenot necessary,
but this view was not acceptedby the monksof Nara. The reason they
did not acceptSaicho'sopinioncan be understoodafter reading the text
kenkaironquotingthe words of Sogo(thehigherranksof prieste).
The10majorpreceptsand48 minorpreceptswhichare mentioned
in the text
Fanwangjingare givenequally(tsuju)to thosewholeavethehome,to those
whoare stayingat homeandevento theslavesandto theanimals.
If an initiate
whohadbeengiventhesepreceptsbecome
a monkor a nun,it wouldfollowthat
a slaveetc. couldalsobecome
a monkor a nun.3
From the Wordsof the higher ranks of the priests we can understand
that "tsuju" was the very style of acceptanceof the precepts. It means
that the seven groupsof Buddhistsaccept the same preceptsequally.It
is obvious that those Buddhistsin Nara thought that 10 major and 48
minorpreceptsmight be givento the seven groupsequally with no relation to the Buddhisthigherordination.The samereference can be found
in the Denjutsuisshinkaimon
in the words of the bishop whose name is
Gomyo(749-834).
Therewerenot betsuju-[accepting
individually]
bosatsumonksin Tangdynasty
but only tsflju-[accepting
equally]bosatsumonks....
BeforeacceptingHinayana
preceptstherewerenomonkswhokeptthebodhisattva
precepts.
Afteraccepting
Hinayana
preceptstherewere monkswhokeptthe bosatsuprecepts.Therewer
nobetsuju-opsatsu
monks.4
From this text we understandthat monksof Nara did not allow those
who had not acceptedthe Hinayanapreceptsto be the monk or nun and
that tsuju was the name of that the seven groupsof Buddhistsaccepted
the bonmokai(bodhisattva
precepts)equally. On the contrary "betsuju"was
the name of that the monks acceptedthe 250preceptsand novicesaccepted the 10 preceptsso and on. In additionwe can understandthat the
monksin Nara also regardedthemselvesas the bosatsu monksand that
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The Changeof the Meaningof the Word "tsuju" (K. MINOWA)
they accepted the bonmokaias the bodisattva precepts.5 The same view
is found in the Daijohossokenjinsho written by Gomnyo.6) Gyonen (12401321) 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 kenyodaikairon8 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:Recentlythose Buddhistrecluses, acceptingthe three-foldpure precepts,
call themself monks, they keep the five-grouppecepts,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 acceptingthe 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 Buddhistsdiffer from
one another, there is no differencein "komma"or the ecclesiasticalact.",
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
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The Change of the Meaning of the Word "tsuju" (K. MINOWA)
a new interpretation
reference
of the
before him.
because there
word
He himself
"tsuju"
said that
was the proof for it in the
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and we can find no similar
this interpretation
was right
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
this word
"tsuju"
in the
emphasized
this interpretation
precepts
new
totally.
meaning
and
Kakujo
prefered
we can imagine
to use
that he
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 Hieizan Enryaku Temle
The
Enryaku
accepting
Temple
Kaidan novices
only 10 major
and
latter
is the
some monks in Nara
same
precepts
tried to accept
Temple Kaidan, as was
could become
48 minor
Kaidan they could become bodhisattva
But the
the precepts.
One is
Kaidan and the other is Todai Temple Kaidan.
prohibited
precepts
and
bosatsu. monks by
at Todai
monks by accepting
as the sravaka
the
by the
higher
monks.
ordination
Temple
250 precepts.
Therefore
at Enryaku
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
cepts.
He emphasized
that each of 250 precepts
as the Mahayana
had the
three-fold
presigni-
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
1)
pure precepts
as the "komma"
or an ecclesiastical
act.
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
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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"
in Tang dynasty. (T.
was found in the Biao wu biao se zhang written by ji
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 Denjutsuisshinkaimon 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
Enryaku
wang jing
比叡山延暦 Hokkedo
ji基 Kaidan
戒壇 Kankebunso
shu 梵網経疏 Gomyo
法華堂 Iwanami
護命 Gyonen
凝然 Hassin 法進 Hieizan
koten bungaku taikei
菅家文草 kenyodaikairon
岩波古典文学大系
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
soju 総受 Tendai 天台 Todai
temple
東大寺tsuju
善見律毘婆沙 Sogo 僧綱
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)
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