Kyoso Hanjaku - Kyoso Hanjaku

The judgement and interpretation of the superiority and inferiority of Buddhist teachings based on the form, method, order, and content of their teachings. It also refers to the classification and systematization of teachings as a result of this. It is also called kyosohan or hankyo for short. It is a basic characteristic of Chinese Buddhism. In other words, various Buddhist scriptures were translated into China one after another with almost no regard for the order of their creation or their mutual relationships, so Chinese Buddhists had to find out what the ultimate teaching of Buddhism was and what the Buddha's true intention was from the various teachings of Chinese translations of Buddhist scriptures that differed in era, climate, and lineage at each point in time. In addition, in order to assert and promote the legitimacy of their own doctrinal position thus found, they were required to systematically classify and organize the entire teaching based on that position. For this reason, it is thought that kyosohansha emerged in Chinese Buddhism as multiple Buddhist scriptures with different teachings, or that seemed to be different, became known. However, as far as can be clearly determined at present, the early ones were the two teachings of Donmusen (Hankyo and Mankyo), the two teachings of Ekan (Tongyo and Zengyo), and the Five Periods (Bekkyo of the Three Vehicles, Tsugyo of the Three Vehicles, Yokyoukyo, Dokikyo, and Jojukyo) in the first half of the 5th century. After that, almost every school and sect formed its own teachings and interpretations according to its own standpoint, and these were passed down to various Buddhist sects in Korea and Japan. Representative examples of this include the Sanron sect's Three Types of Dharma Wheel (the Fundamental Dharma Wheel, the Branch Dharma Wheel, and the Final Dharma Wheel), the Kegon sect's Five Teachings and Ten Schools, and the Tendai sect's Five Periods and Eight Teachings, each of which clearly demonstrates one aspect of its unique teachings.

It is not that Indian Buddhism did not have any classifications or stages of doctrines. For example, the Mahaprajnaparamita-śāmaṇicha-śāstra (Mahaprajnaparamita-śāstra) classifies the two types of Buddhism, revealed and hidden, and distinguishes between Mahayana and Hinayana. The Igyo-hon chapter of the Jipju-Vibhasa-śāstra (Easy Practice Chapter) describes the theory of the two paths of difficulty and ease, which is the basis for the doctrine of Pure Land Buddhism. However, Indian Buddhism does not make doctrine the foundation or pillar of its doctrine, and in this respect it can be said to be fundamentally different from Chinese Buddhism, which is also known as the "Buddhism of doctrine prescriptions."

[Kimura Kiyotaka]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

仏教の教説の高低、優劣を、それが説かれた形式、方法、順序、内容などに基づいて判定し解釈すること。また、その結果として分類、体系化された教義をいう。略して、教判あるいは判教ともいう。中国仏教の基本的特質をなす。すなわち、中国へは諸種の仏典が、その成立の順序や相互の関連性とはほとんど無関係に次々と伝訳されていったために、中国仏教の人々は、それぞれの時点において、時代、風土、系統などを異にするさまざまの漢訳仏典の教説のなかから、何が仏教の究極の教えであるか、仏の真の意図はどこにあるかを探り出さなければならなかった。また、そうしてみいだされた自己の教義的立場の正当性を主張し、これを宣揚するために、その立場に基づいて教説全体を体系的に分類、整理することを要請された。このため、中国仏教においては、教説の異なる、ないしはそのようにみえる複数の仏典が知られるに至るとともに、教相判釈が発生したと考えられる。しかし、現在明確にしうるところでは、5世紀前半の曇無讖(どんむせん)の二教（半教(はんきょう)、満教(まんきょう)）、慧観(えかん)の二教（頓教(とんぎょう)、漸教(ぜんぎょう)）五時（三乗別教(べっきょう)、三乗通教(つうぎょう)、抑揚教(よくようきょう)、同帰教(どうききょう)、常住教(じょうじゅうきょう)）などが初期のものである。以後、ほとんどいずれの学派、宗派においても、それぞれの立場に応じた教判が形成され、朝鮮および日本の仏教各派にも受け継がれた。三論宗の三種法輪（根本法輪(こんぽんほうりん)、枝末(しまつ)法輪、摂末帰本(しょうまつきほん)法輪）、華厳(けごん)宗の五教十宗(ごきょうじっしゅう)、天台宗の五時八教(ごじはっきょう)などは、その代表的成果であり、そこにそれぞれに独自の教学の一面が端的に示されている。

　なお、インド仏教においても、教理の分類や段階づけがまったくなかったわけではない。たとえば『大智度論(だいちどろん)』には現示(げんじ)・秘密の二種仏法の分類や、大乗と小乗の区別がなされ、また『十住毘婆沙論(じゅうじゅうびばしゃろん)』易行品(いぎょうほん)には浄土教の教判の根拠となる難易二道説が述べられている。けれどもインド仏教は、教判を教義上の基盤、ないし支柱としているわけではなく、この点において、「教判の仏教」ともよばれる中国仏教とは根本的に相違するといえよう。

［木村清孝］

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