安居院唱導資料における注釈学的研究

只有一种文本是由Choken（1126-1203）自己专门编辑的，标题为“Shakumonhiyaku”。我为这个汇编的文本做了研究，特别是关于经书的记录。但是这种类型的记录非常简单，非常小。它们很可能是在讲经教学中使用经书处理的摘要备忘录。我们必须小心，因为这些文件并不是实际的讲道教导记录。我已经搜索了参考文献，如Saishokyoshaku， Jyumyokyoshaku和Yakushikyoshaku等，发现这些kyoshaku受到了天代千木（538-597）作品的影响。举个例子，Rev Choken参考了chiigi所写的Konkomyokyoshaku来制作《世世共经》尽管这并不是对《世世共经》的解释。他看到了千木的《北根根》、《北根梦》等著作，也看到了禅宗对《弘安-屋久京》的确切注释。很明显，当他对佛经做摘要备忘录时，他总是提到赤赤的作品。同样清楚的是，东大寺《北京经》的摘要备忘录指的是北京经的三龙释法，而石山寺的备忘录指的是天台释法。我还澄清了这样一个事实，即经书处置的释经形式来自中国古代经书的风格处置。它的起源是位于处理的经文在宋朝，例如，由Jikudosho。他对佛经的评论被称为“读”而不是“楚”，一种新的解释风格被称为“三门经”。我认为在仪式服务中设立的两个职位，koshi（讲师）和dokushi（读者），来自于中国的koshi和toko。

There is only one text edited exclusively by Choken(1126-1203) himself, titled "Shakumonhiyaku". I did research for this compiled text, especially about the kyoshakus, which are the records of the disposition of the sutras. But this type of record is quite simple and very small. They are probably digest memorandums for the use of the disposition of the sutras in Oratorical teachings. We have to be careful for these documents are not the actual records of the Oratorical teachings. I have searched for references to the kyoshakus, like Saishokyoshaku, Jyumyokyoshaku, and Yakushikyoshaku etc. and found those kyoshakus to be influenced by the works written by Tendai Chigi(538-597). For example, the Rev Choken consultd the Konkomyokyoshaku written by Chigi to make the Saishokyoshaku even yet this is not the interpretation for the Saishokyo. In the case of Yakushikyo-shaku, he saw Chigi's writings like Hokkegengi and Hokkemongu as well as the exact commentary on the sutra "Hongan-yakushikyo-sho"written by Zenju. It is made clear that Choken always refered to the Chigi's works when he made digest memorandums of the sutras.It is also clear that the digest memorandum of the Hokekyo in Todaiji referred to the Sanron interpretation of the Hokekyo, and the memorandum in Ishiyamadera, to the Tendai interpretation. I also clarified the fact that the form of the interpretation of the sutra in which the sutra was disposed came from the ancient style disposition of the sutra in China. Its origin is located in the disposition of sutras performed during the Song dynasty, for example, by Jikudosho. His commentary on the sutra was called "sho" not "chu", and the new style of interpretation called "sanmonshaku" began. I assume that the two positions established in the ceremonial services, koshi (lecturer) and dokushi (reader), came from the Chinese koshi and toko.