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日蓮における「教」の受容=The Reception of Kyō 教 (ichinen sanzen jikkai gogu 一念三千十界互具) in Nichiren Buddhism |
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| 著者 |
深谷恵子 (著)=Fukaya, Keiko (au.)
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| 掲載誌 |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
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| 巻号 | v.69 n.1 (總號=n.152) |
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| 出版年月日 | 2020.12.25 |
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| ページ | 31 - 35 |
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| 出版者 | 日本印度学仏教学会 |
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| 出版サイト |
http://www.jaibs.jp/
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| 出版地 | 東京, 日本 [Tokyo, Japan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 日文=Japanese |
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| キーワード | 日蓮; 五義; 教; 師 |
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| 抄録 | This paper compares how Nichiren 日蓮 (1222–1282) explained sūtras using the idea of shindoku 身読 (spreading the teachings as described in the sūtras and experiencing the sūtras for oneself), before and after his exile to Sado Island.
Methodologically, I focus on Nichiren’s representative work from his time on Sado, Kaimokushō開目抄,extracting references to his having performed shindoku and comparing these to explanations from documents produced before his exile.
I conclude that Nichiren did not cite from the Lotus Sūtra the expressions rokunan kui 六難九易 (six difficult and nine easy acts) or sanrui no gouteki 三類の強敵 (three powerful enemies) before his banishment to Sado. There were no changes in the way he cited from the same text the expressions kyōmetsu dogo 況滅度後 (‘how much more will this be after his passing’) or issai seken ta’on nanshin 一切世間多怨難信 (‘meeting much hostility and disbelief in the entire world’). However, I observed changes in his explanations of jōmoku gashaku 杖木瓦石 (staves, trees, tiles and stones), fukyō bosatsu 不軽菩薩 (the bodhisattva Never Disparaging), and sakusaku ken hinzui 数々見擯出 (banished again and again). |
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| 目次 | 一 はじめに 31
二 「教」の受容の検討 31
①『法華経』見宝塔品「六難九易」 31
②『法華経』法師品「如来現在猶多怨嫉況滅度後」と安楽行品「一切世間多怨難信」 32
③『法華経』常不軽菩薩品「以杖木瓦石而打擲之」 32
④『法華経』常不軽菩薩品「不軽菩薩」 32
⑤『法華経』勧持品「数数見擯出」 33
⑥『法華経』勧持品 三類の強敵 34
三 おわりに 34 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.69.1_31 |
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| ヒット数 | 69 |
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| 作成日 | 2022.10.03 |
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| 更新日期 | 2022.10.03 |
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