Comprehensive study on technical terms appearing in Japanese Tendai texts

本项目的目的是对《大正新正大代》第74、75卷中出现的日本天台文本进行基础和全面的研究。首先，《甘门》是一篇优秀的散文，在这篇散文中，斋icho认真地承认并表达了他的宗教思想。它主要由五愿组成，在净化六感阶段，这五愿被简化为第一自我圆满愿。《书室浩劫记》是斋町对解释三车学说的真实性和书室学说的临时性的法索派德义学说的反驳。虽然对德愈的研究由于其作品的稀少而受到限制，但我们可以通过重建他在本文中留下的陈述来承担争议。《Kanko rejo》据说是楚金编纂的作品。这是最早区分中世纪天台Eshin和Danna两种传统差异的文本，涉及到两者的起源和历史。由于我们可以在文本中找到从茶真之后的Yoshin， Kokaku， Jomyo等人的著作中借鉴的教义，我们得出结论，该文本可能是由茶真的第五位佛法继承人Jomyo或Jomyo之后的其他人编写的。至于“Kenyo daikai ron”和“Futso ju bosatsukai koshaku”，都是日本早期天台中为数不多的关于正戒思想的文本。前者是安南推崇斋宗所提倡的大乘戒台的独立性的文本，后者是安南通过深奥的思想来解释《正戒》的文本。《太宗教规》、《太宗教规》和《金刚教规》是由艾宁和安那编撰的噶尔巴陀的仪式手册。通过对这三部作品的考察，我们可以厘清天台学派密教从安宁到安南的传播方式。《新宫正教志》是安南在天台密教中完成分类框架的文本。在天台密教的范畴建立上，先有赛知主张释迦牟尼与大佛毗若那合一，再有艾宁与印钦解释道法与现象都是密教，最后安南提出了四十一范畴，推崇无可比拟的正教，从而在天台密教内部建立了范畴。少

The aim of this project is to perform a basic and comprehensive study on Japanese Tendai texts appearing in the Taisho shinsho daizokyo vol.74,75. First, the 'Ganmon' is a fine piece of prose in which Saicho earnestly acknowledged and expressed his religious mind. It mainly consists of five vows, which are reduced to the first vow of perfection of self in the stage of purifying six sense organs. the "Shugo kokkai sho" is the text in which Saicho refuted the doctrine of Tokuitsu of the Hosso sect, who explained the truthfulness of the Three-Vehicle teaching and the provisionalness of Hokke teaching. Though the study on Tokuitsu is limited on account of the scantiness of his works remaining, we can manage to assume the dispute through reconstruction of his statements left in this text.'The Kanko ruijo" has been said to be the work compiled by Chujin. This is the earliest text which distinguishes differences between the two traditions of Eshin and Danna in the medieval Tendai, relating th … More e origin and the history of them both. Since we can find in the text doctrines borrowed from the works of Yoshin, Kokaku, Jomyo etc. who lived after Chajin, we concluded that this text might have been compiled by Jomyo, who was the fifth dharma successor of Chajin, or by someone else after JOmyO. As to the "Kenyo daikai ron" and the "Futso ju bosatsukai koshaku," are both among the few texts referring to the idea of the Perfect Precepts in the early Japanese Tendai. The former is the text in which Ennin exalted the independence of the Mahayana Ordination Platform advocated by Saicho, and the latter is the one in which Annen interpreted the Perfect Precepts through esoteric ideas. The "Taizokai koshin ki", the "Taizokai daiho taijuki" and the "Kongokai daiho taijuki" are texts in which the ritual manual s of Garbha-dhatu are compiled by Ennin and Anner. Through the investigation of these three works, we can clarify the style of transmission of the esoteric teaching in the Tendai school from Ennin to Annen. The "Shingonsho kyoji gi" is a text in which Annen completed the frame of categorization within the Tendai esoteric teaching. As to the establishment of categories within the Tendai esoteric teaching, firstly Saicho advocated the oneness of Shakyamuni and Mahavairocana, then Ennin and Enchin explained that the tathatg and phenomena are both esoteric, and at last Annen posited the forty-one categories, exalting the incomparable Perfect Teaching, thus establishing the categorization within the Tendai esoteric teaching. Less