The theory of the disrespectful king of the monks - Shamon Fukeiou Jaron

This is a treatise written in 404 (Yuanxing 3) by the monk Huiyuan of the Eastern Jin Dynasty in China. The powerful Huanxuan of the time opposed Buddhism and demanded that monks also salute kings, but Huiyuan of Lushan argued that monks do not need to salute kings. The whole is made up of five chapters: the first "Layman", the second "Monk", the third "Seeking to become non-conformist", the fourth "Not to be able to fully accept the body", and the fifth "To be immortal in form". The first two chapters, "Layman" and "Monk", discuss the differences between laypeople and monks, and the chapters "Seeking to become non-conformist" and after are added to reinforce the arguments made in the monk chapter. Huiyuan's argument is developed using the concept of "transformation" in a multifaceted way. He uses "transformation" to mean, first, the creation and change of all things, second, reincarnation, and third, the virtuous workings of heaven and earth and the emperor that nurture all things. He argues that monks who leave reincarnation (transformation) and seek nirvana (sect) have surpassed the virtuous workings (transformation) of heaven and earth and the emperor that nurture (transformation) all things, and therefore do not need to salute kings. This essay is important for understanding the content of Buddhist thought at that time. The final chapter, "The End of Form and the Immortality of God," is particularly interesting as it shows how the Buddhist theory of reincarnation was understood by the Chinese.

[Masami Kobayashi]

``Kimura Eiichi (ed.) Keiyuan Kenkyuu Kenbun-hen (research edition)'' (1960, 62, Sobunsha)'' ▽ ``Masami Kobayashi, ``A study of Keiyuan's theory of Shamon ungodly king'' (edited by the University of Tokyo Institute of Oriental Culture, included in Toyo Bunka No. 57, 1977, University of Tokyo Press)''

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、東晋(とうしん)時代の沙門（出家者）慧遠(えおん)が404年（元興3）に書いた論文。時の権力者桓玄(かんげん)が仏教に反対して、沙門も王者に敬礼するよう要求したのに対して、廬山(ろざん)の慧遠が沙門の王者への敬礼は不要であることを論じたもの。全体は、第一「在家」、第二「出家」、第三「求宗不順化(ぐしゅうふじゅんか)」、第四「体極不兼応(たいきょくふけんおう)」、第五「形尽神不滅(けいじんしんふめつ)」の5篇(へん)からなっている。初めの「在家」篇と「出家」篇で在家者と出家者の違いを論じ、「求宗不順化」篇以下は、出家篇で述べる論旨を補強するために付加されたものである。慧遠の論旨は、「化」という観念を多義的に用いて展開されている。「化」を、一に万物の生成変化、二に輪廻転生(りんねてんしょう)、三に万物を生育させる天地と帝王の徳の働き、の意味に用い、輪廻転生（化）を離れて涅槃(ねはん)（宗）を求める沙門は、万物を生育（化）せしめる天地や帝王の徳の働き（化）を超えているので、王者に敬礼する必要はない、と説く。この論文は当時の仏教思想の内容を知るうえで重要である。とくに最後の「形尽神不滅」篇は仏教の輪廻転生説が中国人にどのように理解されていたのかを示すものとして興味深い。

［小林正美］

『木村英一編『慧遠研究　遺文篇・研究篇』（1960、62・創文社）』▽『小林正美『慧遠「沙門不敬王者論」の一考察』（東京大学東洋文化研究所編『東洋文化』第57号所収・1977・東京大学出版会）』

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