安居院唱導資料における注釈学的研究

只有一本由乔肯(1126-1203)本人独家编辑的文本，题为《Shakumonhiyaku》。我为这本汇编的经文做了研究，特别是关于经卷，这是经文处理的记录。但这种类型的记录相当简单，而且非常小。它们很可能是在演讲教学中使用经文处理的消化备忘录。我们必须小心，因为这些文件并不是演讲教义的实际记录。我搜索了关于节节书的参考文献，如斋代节节节、久代节节节和雅库什节节节等，发现这些节节节受到了天代赤木(538-597)作品的影响。例如，Choken牧师咨询了赤木所写的Konkmyokyoshaku，使之成为Saishokyoshaku，但这不是对Saishokyo的解释。以八股为例，他看到了赤木的著作，如Hokkegengi和Hokkemongu，以及Zenju写的佛经《红安八股说》的准确注释。可以清楚地看到，Choken在制作佛经摘要备忘录时，总是参考赤木的著作。此外，很明显，东大寺的Hokekyo摘要备忘录指的是Sanron对Hokekyo的解释，而Ishiyamadera的备忘录指的是天台解释。我还澄清了经文处理的释经形式来自于中国对经文的古风处理。它的起源是宋代对经文的处理，例如集酷多修的经文。他对经文的注解被称为“正”而不是“楚”，这种新的释经风格被称为“三文集”。我假设在仪式仪式中设立的两个职位，讲师和读者，来自中国的光士和东子。

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.