Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

This study has an intention of considering the relationship between the Tathāgatagarbha (如來藏) and the dependent arising (緣起) of Jingying Huiyuan (浄影寺 慧遠, 523～592). The object of consideration is the theory of six kinds of cause and condition on the Weimo-yiji (維摩義記, the commentary on Vimalakīrti- nirdeśa-sūtra): ① phenomenon (事相因縁), ② nominal (虚仮因縁), ③ deceptive marks (妄相因縁), ④ delusive conceptualization (妄想因縁), ⑤ real function (真用因縁), ⑥ real essence (真体因縁). This theory is estimated that it was developed stage by stage: the Erdi-yi (二諦義, the treatise on the two truths)」 → the Niepan-yiji (涅槃義記, the commentary on Nirvana-sutra) → the shi’er yinyuan-yi (十二因縁義. the treatise on the twelve causal links) → the Weimo-yiji (維摩義記). Huiyuan thought that all dharmas arise from the combination with two kinds of dharmas: the mind of thuseness (無爲法, the unconditioned dharma) and the mind of false (有爲法, the conditioned dharma). In other words, Huiyuan asserted the theory of truth and falsity (真妄論), and acknowledged the union of unconditioned dharma and conditioned dharma. It is similar to the theory which Vasubandhu (世親) criticized in the Abhidharmakośa-bhāṣya (俱舍論). Huiyuan also adopted the theory of essence-function (體用論) as the logic that explains this combination. This is to understand what the indigenous idea of China did. Furthermore, Huiyuan needed the theory that the unconditioned dharma generates the three realms or the twelve links of dependent arising because he read ‘one mind(一心)’ of the Shidi-jing (十地經, Daśabhūmika-sūtra) as ‘ālaya = mind of thuseness = unconditioned dharma’. Yoshihide Yoshizu (吉津宜英) understood that the ideological characteristic of Huiyuan is the theory of truth and falsity and the theory of essence-function, but the writer ratifies his understanding in principle through studying the theory of six kinds of cause and condition. Yoshizu didn’t point out the following. Huiyuan is meant to be pay little regard for ‘the theory of three kinds of dependent arising (三種緣集說)’ because it doesn't tie in with the consciousness theory (識論). In addition, the dependent arising (緣起) and the unobstructed (無礙) are identified through the word ‘yuanqi-wuai (緣起無礙)’ in Fajinglun (法鏡論) by Lin (懍), belonging to the Dilun school, and the essence is distinguished from the function formally. This is regarded as the same thought with Huayan zong.