圓測對「一乘」概念的詮釋方法：以《解深密經疏．無自性相品》為中心

Woncheuk's Interpretation Method for the Concept of ''Ekayāna'': Focused on the Chapter ''The Questions of Paramārthasamudgata'' of Jieshenmi Jing Shu

本文從當代學者對於圓測(613-696)「佛性理論」立場論諍出發。此論諍是來自於《解深密經疏》中引了《法華經》的觀點，即：「十方佛土中，唯有一乘法，無二亦無三。」一方學者將此段文獻解讀為「聲聞、緣覺等二乘，都會轉入大乘且最終成就佛果。」於是主張：圓測同意《法華經》的「一乘思想」，易言之，在「佛性理論」上，圓測採取「一切眾生皆可成佛」的觀點。但是，持相反觀點的學者則認為，根據《解深密經疏》中的立場，《法華經》此段文獻應該理解 為：「在修行道路的終點，二乘並不能成就佛果。」於是，主張圓測仍是採取「五姓說」的觀點。本文欲展示：在佛性理論上，當圓測面對二種對立傳承的張力時，採取何種解經或會釋策略，其背後亦會間接反映圓測自身的立場。最後，筆者指出圓測所採取的會釋策略是援引「三身理論」，重新詮釋《法華經》「無二亦無三」頌，讓此頌在「佛性理論」上並不蘊含「皆成說」的立場。

This study highlights contemporary scholars' arguments on Woncheuk's (613–696) ''Theory of Buddha Nature.'' Such arguments stemmed from the viewpoint of the Lotus Sūtra quoted in Jieshenmi Jing Shu, which states that ''in the ten directions of Buddha-land, the teaching of Ekayāna, two vehicles, three vehicles.'' Some scholars interpreted this passage as ''the two vehicles ofŚrāvaka and Pratyekabuddha would transform into Mahāyāna and eventually achieve Buddhahood.'' On this ground, they argued that Woncheuk agreed with the Ekayāna thought in the Lotus Sūtra. In other words, in his ''Theory of Buddha Nature,''Woncheuk adopted the view that ''all sentient beings can become buddhas.'' However, scholars who held an alternate view argued that according to the position of Jieshenmi Jing Shu, this passage excerpted from the Lotus Sūtra should be understood as follows: ''At the end of the path of Buddhist practice, the two vehicles cannot achieve Buddhahood.'' They contended that Woncheuk still adopted the viewpoint of ''distinction in five natures (pañcagotra).'' This study demonstrates the following: despite the tension between two contradictory forms of inheritance, the exegesis or interpretation strategy Woncheuk adopted regarding his Theory of Buddha Nature would indirectly reflect his own position. Finally, the author explains that the interpretation strategy that Woncheuk adopted alluded to the ''theory of three bodies'' and reinterpreted the verse of ''neither two nor three Dharmas'' in the Lotus Sūtra, whereby this verse did not imply the stance of ''all beings become buddhas'' in the ''Theory of Buddha Nature.''