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親鸞における源信の念仏思想の受容と展開=Shinran’s Acceptance and Development of Genshin’s Nembutsu Thought
Author 貫名譲 (著)=Nukina, Yuzuru (au.)
Source 印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
Volumev.67 n.1 (總號=n.146)
Pages113 - 119
Publisher Url
Location東京, 日本 [Tokyo, Japan]
Content type期刊論文=Journal Article
Keyword親鸞; 「行巻」大行釈; 源信; 『往生要集』; 念仏
AbstractIn this paper, I examine Shinran’s citations of Genshin’s Ōjōyōshū in the section of “Great Practice” in the Chapter on Practice in the Kyōgyōshinshō.

In the Ōjōyōshū, Genshin considers the recitation of nembutsu to be inferior to the practice of contemplative nembutsu. In contrast, Shinran, citing the Ōjōyōshū in his Chapter on Practice, interprets recitation of nembutsu as “Great Practice.” How, then, did Shinran develop his interpretation of Genshin’s Ōjōyōshū?

First, Shinran was influenced by his master Hōnen. In the Ōjōyōshū, Genshin sees the nembutsu both as recitative and contemplative practices. Hōnen, however, understood the nembutsu exclusively as a recitative practice. Shinran was the successor of Hōnen’s position.

Further, it seems that Shinran developed his interpretation of the Ōjōyōshū in line with Shandao’s Wangsheng lizan, i.e., recitation of Amida’s Name as a practice praising the Buddha’s virtues.

While accepting Genshin’s nembutsu thought through Hōnen’s understanding of the Ōjōyōshū, Shinran developed his interpretation that the ultimate purpose of Genshin’s nembutsu teaching was to propagate the recitative practice of nembutsu as found in Amida Buddha’s vows and promoted by Śākyamuni and all other buddhas as practices of worshipping and praising Amida’s virtues.
Table of contentsはじめに 113
一 源信の念仏思想 113
二 親鸞の『往生要集』観 114
三 「行巻」大行釈にみる『往生要集』の文意 115
まとめ 117
ISSN00194344 (P); 18840051 (E)
Created date2022.08.10
Modified date2022.08.10

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