|
|
|
 |
|
|
|
|
|
|
法然とその門下における感応の意義=How Hōnen and His Disciples Interpreted the Significance of Emotional Response |
|
|
|
| 著者 |
谷治暁 (著)=Taniji, Akira (au.)
|
|---|
| 掲載誌 |
印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū
|
|---|
| 巻号 | v.69 n.2 (總號=n.153) |
|---|
| 出版年月日 | 2021.03.25 |
|---|
| ページ | 620 - 623 |
|---|
| 出版者 | 日本印度学仏教学会 |
|---|
| 出版サイト |
http://www.jaibs.jp/
|
|---|
| 出版地 | 東京, 日本 [Tokyo, Japan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 日文=Japanese |
|---|
| キーワード | 法然教団; 浄土教; 感応 |
|---|
| 抄録 | Hōnen regarded himself as a bombu 凡夫 (ordinary foolish being) and thought of Amida Buddha’s salvation as created for such a being. What was emphasized is the superior and easy nembutsu practice that was delivered through Śākyamuni to conform to the abilities of the bombu. In this sense, Hōnen does not esteem the resonantal stimulus and response (感応) as suggested in the teachings of the Tendai school, but he accepted the possibility of emotional response through the working of Amida’s Vow power. Hōnen kept records of his personal experiences but chose not to make any of these public. The reason for this is because talking about whether one experienced the power of a buddha’s vow and relating this to birth in the Pure Land has no connection with the intent of Amida Buddha’s Primal Vow. This attitude was also passed on to Hōnen’s disciples. This paper, while looking at how Hōnen and his disciples interpreted the significance of emotional response, will explore the differences in doctrinal understanding that resulted. |
|---|
| 目次 | 一 法然の感応 620
二 良忠の感応 620
三 証空と親鸞の感応 621
結論 623 |
|---|
| ISSN | 00194344 (P); 18840051 (E) |
|---|
| DOI | https://doi.org/10.4259/ibk.69.2_620 |
|---|
| ヒット数 | 54 |
|---|
| 作成日 | 2022.10.07 |
|---|
| 更新日期 | 2022.10.07 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
