Study on the Relationship between the New Kamakura Buddhism and Medieval Tendai Buddhism

从平成初二（1990）开始，我研究了三年镰仓净土佛教与中世纪天台佛教的相互关系。目前研究的过程和结果如下：首先，我研究了天台佛教中何南大师的背景。我考察了中世纪天台佛教的各个流派，这些流派在Honen的大师Koen和Eiku的时代具有影响力，以及他们的著作和评论。其次，我选取了本仁似乎可以接触到的五部主要的关于弘学思想的著作，分别是《弘学书》、《天台学书》、《天台学书》、《新学书》和《石石kanokotogaki》，阐述了这些著作中所提到的思想的特点，并估计它们是否对本仁的思想产生了影响。第三，我把霍南的弟子分成两组；那些被认为受到洪乐思想影响的人，那些批评洪乐思想的人，或者至少被认为没有受到洪乐思想影响的人……首先，作为后者的一个典型例子，我以祥子和良初以及他们的纯济吉学说为例，考察了他们所阐明的净土学说的特点。在学习过程中，我学习了严厉批评洪乐思想的北知保书信。我密切参考了良初对山涛《宽无良寿经》的三篇评注，以及尚存的《宽无良寿经》（《宽无良寿经个人评注》，现已绝迹）。接下来，我选取了琉球和Shoku作为前一组的典型人物。关于琉球，我考察了他的净土思想与中世纪天台佛教中东洋派和杉教派（Toyo-ryu, Sugio-ryu）思想之间的关系。然后，对于被认为是与琉球一起深受弘乐思想影响的Shoku，我考察了他的思想与中世纪天台大原学派（Ohara-ryu）思想的关系。然后我考虑了天台思想的影响，即外传和内传的天台佛教，对宗子所有的著作的影响。关于这个话题，我们的结论是：在他早期的作品《康吉正集》中，我可以清楚地看到天台密教的影响，但在他后期的作品中，弘学思想的影响逐渐增加。最后在他的康吉正学堂中，他的思想完全受到了洪乐思想的影响。少

Since the 2nd year of Heisei (1990), I have been studying for three years the interrelation between Kamakura Pure Land Buddhism and Medieval Tendai Buddhism.The process and the results of the study so far are as follows. First, I researched the background of Honen's masters in Tendai Buddhism. I examined various schools within Medieval Tendai Buddhism that were influential during the days of Honen's masters Koen and Eiku, and their works and commentaries. Second, I took up five main works on Hongaku thought that seem to have been accessible to Honen, the Honritaikoshu, the Tendaihokkeshu-gozuhomon-yosan, Hongakusan-shaku, the Shinnyokan, and the Shijushikanokotogaki, explicated the characteristics of ideas mentioned in these works, and estimated whether they had any influence on Honen's thought or not. Thirdly, I divided Honen's disciples into two groups ; those who are regarded to have been influenced by Hongaku thought and those who criticized it or at least who are regarded not have … More been influenced much by it. To begin with, as a typical examples of the latter, I took up Shoko and Ryochu and their doctrine Chinzeigi, and examined the characteristics of the Pure Land doctrines elucidated by them. In the course of the study, I took up Hochi-bo Shoshin, who harshly criticized Hongaku thought. I made a close reference between Ryochu's three commentaries on Shan-tao's Kuan wu-liang-shou ching su and surviving passages of Shoshin's Kangyosho-shiki(the Personal Commentary on the Kuan wu-liang-shou ching su, which is no longer extant in its entirety). Next I took up Ryukan and Shoku as typical figures of the former group. As regards Ryukan, I examined the relation between his Pure Land thought and the thought of the Toyo and Sugio schools(Toyo-ryu, Sugio-ryu)in Medieval Tendai Buddhism. Then with respect to Shoku, who is thought to have been deeply influenced by Hongaku thought together with Ryukan, I examined the relation between his thought and the thought of the Ohara school(Ohara-ryu)of Medieval Tendai. Then I considered the influence of Tendai thought, namely of both exoteric and esoteric Tendai Buddhism, on all of Shoko's writings. As to this topic we have concluded as follows : In his early work, the Kangyosho jihitsu-sho, I can clearly recognize the influence of Tendai esoteric teachings, however the influence of Hongaku thought gradually increases in his later works. Then finally in his Kangyosho shakugaku sho, his thought is completely influenced by Hongaku thought. Less