Counterargument to the West: Buddhist Logicians’ Criticisms of Christianity and Republicanism in Meiji Japan

MORO Shigeki 동국대학교 불교학술원 2017 International Journal of Buddhist Thought & Cultur Vol.27 No.2

Although the tradition of Buddhist logic in India had been developed through the debates with non-Buddhists, that of pre-modern Japan hardly had such defining experiences. The applications of inmyō were limited to disputes between the Hossō school (the Japanese transmission of the Sinitic Yogācāra school) and another Buddhist schools. During the rapid modernization and Westernization after the Meiji restoration, however, Buddhist logicians also encountered non-Buddhist cultures, Western-style deductive and inductive logic, Christianity, democracy, and republicanism imported from Western countries. Some of them, such as Kira Kōyō, regarded inmyō as useful for democratic discussion, and promoted it among politicians and legal professionals. Their introductory books about inmyō included many sample expressions that criticized the existence of God and the authenticity of republicanism, as well as the unequal treaties forced upon Japan by Europe and America. In spite of those efforts, inmyō did not become popular in modern Japan. In addition, it also lost scholarly interest in the twentieth century because of the introduction of scriptures associated with Indian logic in Sanskrit and Tibetan. Nevertheless, inmyō studies in the Meiji period should not be ignored because they were regarded as one of the intellectual refutations of the West in East Asia, as well as forgotten previous researches of the Buddhist logic.

Four levels of the Twofold Truth in the East Asian Yogacara School

Shigeki Moro(모로 시게키(師茂樹)) 불교학연구회 2018 불교학연구 Vol.54 No.-

Truth is one of the central subjects not only in philosophy but also in religions. In this paper, I would like to examine the theory of twofold truth, one of the representative theories in the Mahayana Buddhism, especially focusing on the interpretation of Zenju 善珠 (732-797), an eminent scholar monk of the Japanese Yogacara (Hosso) school in the Nara period. Based on Ji 基 (632-682) and Woncheuk 圓測 (613-696), Zenju explains four levels of the twofold truth which classifies the twofold truth (the conventional truth and the ultimate truth) under four levels respectively. He states that both verbal conventions and realities are the foundation of the truths (satya), and those eightfold truth forms a mutually linked system. The theory of four levels of the twofold truth also plays an important role in hetuvidya or Buddhist logic. Zenju states that the restriction of the proof of vijnaptimatrata, zhengu 眞故 or “in the ultimate truth,” corresponds to the first three of four levels of the ultimate truth: the conventional ultimate truth, the ultimate truth based on real principles, and the ultimate truth based on realization. In verbal communication or debate with logical expressions, Zenju allows plural truths corresponding to opponents, including those of religions or thoughts other than Buddhism. 진리 (諦, truth)는 철학뿐만이 아니라 종교에서도 중요한 주제이다. 본 논문에서는 대승불교의 대표적인 이론 중 하나인 이제설 (二諦說)을 다루는데, 특히 나라(奈良)시대의 일본 법상종 (法相, Hosso)에서 뛰어난 학자이자 승려인 젠주(善珠, 732-797)의 해석에 초점을 맞추었다. 젠주는 기(基, 632-682) 와 원측 (圓測, 613-696)의 해석에 기반하여, 사중(四重) 각각을 세속제 (世俗諦)와 승의제 (勝義諦 )의 이제 (二諦)로 분류한 사중이제 (四重二諦)에 대해 설명한다. 그는 언설상(言說相)과 진(眞)은 제(諦, satya)의 토대이고, 이러한 여덟 개의 제는 상호적으로 연결된 체계를 형성한다고 서술한다. 사중이제설은 인명(因明, hetuvidya) 이나 불교논리학에서도 중요한 역할을 한다. 젠주는 유식비량(唯識比量)의 분별인 진고(眞故) 또는 취승의(就勝義)는 진제의 사중에서 앞의 세 가지인 세간승의제(世間勝義諦), 도리승의제(道理勝義諦, 증득승의제(證得勝義諦)에 해당한다고 말한다. 그는 논리식을 포함한 언어적 소통이나 논쟁에서, 불교 이외의 다른 종교나 사상을 포함한 상대[対論者]에 상응하는 다수의 제(諦)를 허용한다.

Is Dharmapāla Criticizing Bhāviveka in the Cheng weishi lun? Silla Yogācāra Master Taehyŏn’s Views on the Dispute between Emptiness and Existence

MORO Shigeki 서강대학교 종교연구소 2020 Journal of Korean Religions Vol.11 No.1

Sthiramati, Paramārtha, and Wŏnhyo: On the Sources of Wŏnhyo’s Chungbyŏn punbyŏllon so

MORO Shigeki 서강대학교 종교연구소 2020 Journal of Korean Religions Vol.11 No.1

Metalogic in East Asia: Discussion on the Antinomic Reason (*viruddhāvyabhicārin) in P’an piryang non

MORO Shigeki 동국대학교 불교학술원 2019 International Journal of Buddhist Thought & Cultur Vol.29 No.2

Although the tradition of the East Asian Buddhist logic is a transmission of the system of Indian logic established by Dignāga (ca. 480–540), it developed in its own way in East Asia. East Asian Buddhist logic should be reconsidered in the context of the East Asian Buddhist tradition, instead of based on Western or Indian logic-centrism. The twelfth section of P’an piryang non written by Wŏnhyo (617–686) metalogically discusses the logical problem of the antinomic reason (*viruddhāvyabhicārin), one of the fallacies of the reason of the three-part syllogism. Some textual problems remain in the section preserved in the manuscript of Otani University. Wŏnhyo seemed to have a keen interest in the antinomic reason. Although Dignāga categorizes the antinomic reason as one of the six fallacies of the inconclusive reasons, it has been questioned whether the categorization is valid by premodern Buddhist logicians and current scholars. Wŏnhyo tried to solve the problem through a kind of reductio ad absurdum method. Thus, he transformed the principle of the antinomic reason and showed the tautological redefinition, which probably is in conflict with the rule of the fallacy of both-agreement. According to these points, Wŏnhyo’s perspective of the antinomic reason seems to resemble the standpoint of Mun’gwe (fl. 7th century) more rather than that of Kuiji (632-682). These points found in the short descriptions of P’an piryang non probably express the features of Wŏnhyo’s logic and not of his logical misinterpretation. We need an even more detailed examinations of P’an piryang non from the viewpoints of textual criticism and logic.

Remarks on the 3DCG Visualization of Lost Buddhist Temples

MORO Shigeki 동국대학교 불교학술원 2018 International Journal of Buddhist Thought & Cultur Vol.28 No.2

Now the distribution of cultural and religious information depends on the digital environment. Three-dimensional computer graphics (3DCG) and virtual reality (VR) technologies have been applied in the field of the Digital Humanities (DH), as well as in cultural preservation, cultural heritage education, regional revitalization, tourism promotion, and so forth. This paper examines the problems of 3DCG visualization of lost Buddhist temples, focusing on historical representation and religious meaning. A 3DCG reconstruction of lost cultural heritage by an academic expert depends on their historical interpretation and imagination. Non-experts may feel that the scholarly reconstruction does not match their image. The reconstruction by the academic expert and what is desired by non-academic users, as well as academic Buddhist studies and the practical and religious studies of each Buddhist sect (shūgaku), respectively correspond to the historical past and practical past introduced by Hayden White. The former should be open to future revisions and criticisms based on different interpretations of the past, while it could encourage people to stay away from an arbitrary understanding of the past, such as historical revisionism. The digital environment has altered the relationship between people and religion. There are many religious practices, including Buddhist meditation, in VR environment. In the context of Mahāyāna Buddhism, visualization is a meditation practice and a way of communicating with the holy things, the dead, and the past. 3DCG visualization of lost Buddhist temples could be regarded as such kind of Buddhist practice, and it might contribute to supporting the activities of some Buddhists in the digital age.

Complex Spatial Digitization Tasks for the SAT Project

Shigeki, Moro 동국대학교 전자불전연구소 2001 전자불전 Vol.3 No.-

The SAT project, which is digitizing the Taish Shinsh Daiz ky 大正新脩大藏經 in Japan, aims, in cooperation with the Chinese digital Buddhist canon society CBETA (located in Taiwan), at the construction of a new highly accurate electronic Buddhist canon. In the work of digitizing the Taish, we have already dealt with many of the basic problems, such as encoding and missing characters. But there are also very often more complex issues involved, such as in the case where the actual printed source has a wide range of spatial, graphically-oriented styles, which play a seminal role in expressing the author’s theme. In this paper, I would like to offer a means for resolving the complexities that arise in the digitization of a text such as Euisang’s Chart of the Dharma-realm of the Single Vehicle of the Huayan (화엄일승법계도, 華嚴一乘法界圖), and documents that include scores and other complex shapes found in the Taish. This will be done by using the markup method named SVG.

연구논문 : 의적(義寂)과 신라(新羅)의 유식사상(唯識思想)

모로시게키 ( Moro Shigeki ) 동국사학회 2014 동국사학 Vol.56 No.-

동아시아에서는 慧遠의 『大乘義章』과 같은 많은 대승 아비다르마 문헌들이 찬술되었는데, 이들은 주로 唯識學에 의거한 것이었다. 신라 불교계에서도 이러한 문헌들이 다수 찬술되었는데, 그들 중 義寂의 『大乘義林章』과 같은 문헌은 窺基 찬술로 전하는 『大乘法苑義林章』과 밀접한 관련을 갖고 있었다. 의적의 『대승의림장』은 현재는 전하지 않지만 그 逸文이 여러 문헌들에 많이 인용되고 있는 것을 보면 동아시아 불교계에서 상당히 중시되었던 것으로 생각된다. 기존 연구들에서는 『대승의림장』을 『대승법원의림장』에 대한 주석서로 간주되었다. 하지만 善珠의 인용 태도로 보건데, 『대승의림장』 같은 신라의 문헌들을 단순히 『대승법원의림장』에 대한 주석서로 보기는 어렵다고 생각된다. 7세기 중엽에는 『대승법원의림장』과 『대승의림장』을 포함한 여러 대승 아비다르마 문헌들 사이에 다양한 상호 교섭이 있었다고 생각할 필요가 있다. 이 논문에서는 『대승의림장』 逸文들의 내용을 통해 義寂의 4種聲聞에 대한 해석을 검토하여 그의 유식사상의 특징을 알아보고자 하였다. 4種聲聞 이론은 『法華經論』과 『瑜伽師地論』에 나타나는 것인데, 의적에게는 『법화경론』에 대한 주석서도 전하고 있다. 최근의 연구에서는 義寂과 元曉의 사상적 공통성에 주목하고 있지만, 4종성문에 관한 이해에 있어서는 의적의 견해는 (玄장의 제자로 생각되는) 神肪을 계승하는 반면 元曉와는 차이가 있다. 신라 불교계가 공통점을 가질 것이라는 선입관을 벗어나서 동아시아 유식학 문헌에 대한 보다 깊이 있는 검토가 필요하다고 생각된다. In East Asia, many Mahayana Abhidharma literatures, such as Huiyuan`s Dacheng yizhang, Ji`s Dacheng fayuan yilinzhangand so forth, were written mainly based on Yogacara Buddhism. Silla Buddhists also wrote same kind of literatures, and some of them, including Uijok`s Daeseung uirim jang, have a close relationship with Dacheng fayuan yilinzhang. Since there are many citations of Daeseung uirim jang although the original does not exist now, it seems to be highly regarded in East Asia. In previous studies, Daeseung uirim jang has been regarded as a commentary of Dacheng fayuan yilinzhang. Considering Zenju`s way of quotation, however, it cannot be reasonably assumed to simply regard Dacheng fayuan yilinzhang as the central platform of Silla texts. It may be presumed that there was a flexible interaction of Mahayana Abhidharma literatures, including Dacheng fayuan yilinzhang and Daeseung uirim jang, in the mid 7th century. In this paper, I would like to examine Uijok`s interpretation of the four kinds of sravakas found in the fragments of Daeseung uirim jang in order to clarify the characteristic of his Yogacara thought. The theory of four kinds of sravakas is based on Miaofa lianhua jing youbotishe (Fahua lun; Vasubandhu`s commentary on the Lotus Sutra) and Yogacarabhumi, and there remains a part of Uijok`s commentary on Fahua lun. While recent investigations have proposed the Uijok and Wonhyo shared similar thought, Uijok`s understanding of the four kinds of sravakas is inherited from Sinbang (and perhaps Xuanzang) but different from Wonhyo`s. We might go on to even more detailed examination of the East Asian Yogacara literatures without prejudice to Silla tradition.