安居院唱導資料における注釈学的研究

Angoin宣传材料的注释研究

• 批准号: 11610023
• 负责人: MINOWA Kenryo
• 金额: $ 2.5万
• 依托单位: Aichigakuin University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Scientific Research (C)
• 财政年份: 1999
• 资助国家: 日本
• 起止时间: 1999 至 2002
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-11610023/
• 关键词: Oratorical teaching; Disposition of the sutra; Interpretation of the Sutra; Agu'i; Shakumon-hiyaku; Saishokyoshaku; Hokekyoshaku; Choken; 聖覚; 法勝寺御八講問答記; 華厳経釈; 仏教説話; 遁世; 輪法輪抄

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.

只有一个文本完全由Choken（1126-1203）自己编辑，名为“Shaohonhiyaku”。我为这部汇编的文本做了研究，特别是关于kyoshakus的研究，kyoshakus是佛经处置的记录。但这种类型的记录是相当简单和非常小。他们可能是消化备忘录的使用处置佛经在演讲教学。我们必须小心，因为这些文件并不是演讲教学的实际记录。我搜索了有关协校的参考资料，如Saishokyoshaku，Jyumyokyoshaku和Yakushikyoshaku等，发现这些协校受到了Tendai Chigi（538-597）的作品的影响。例如，牧师Choken咨询Konkomyokyoshaku写的Chigi，使Saishokyoshaku即使这不是解释Saishokyo。在药师宫的情况下，他看到了Chigi的著作，如Hokkegengi和Hokkemongu以及Zenju写的佛经“Hongan-Yakushikyo-sho”的确切评论。很明显，Choken总是提到Chigi的作品时，他做了摘要备忘录的佛经。也很明显，摘要备忘录的Hokekyo在东大寺提到的Sanron解释的Hokekyo，和备忘录的Ishiyamadera，天台宗的解释。我还阐明了这样一个事实，即佛经处理的释经形式来自于中国古代对佛经的文体处理。它的起源是位于处置的佛经在宋代进行，例如，由Jikudosho。他对佛经的评论被称为“sho”而不是“chu”，新的解释风格称为“sanmonshaku”开始了。我认为礼仪中的两个职位，koshi（讲师）和dokushi（阅读者），来自中国的koshi和toko。

项目成果

Kenryo MINOWA: "The Sources of Disputes in Hosshoji-Mihako : From the Document of Chosho year 2 and 3 and hoen yaer 1"Journal of Indian and Buddhist Studies. Vol.99. 9-14 (2001)

Kenryo MINOWA：“Hosshoji-Mihako 争议的根源：来自 Chosho 年 2 和 3 以及 hoen yaer 1 的文件”印度和佛教研究杂志。

蓑輪 顕量: "説話集と唱導資料から見た仏教と説話"大倉山論集. 46. 113-142 (2000)

Kenryo Minowa：“佛教以及从故事集和教材中看到的故事”，Okurayama Ronshu 46. 113-142 (2000)。

蓑輪 顕量: "東大寺所蔵『法華経釈』について"印度学仏教学研究. 51-1. 195-201 (2002)

Kenryo Minowa：“关于东大寺藏中的法华经解释”《印度研究与佛教研究》195-201（2002）。