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親鸞と聖覚の来迎観=Shinran’s and Seikaku’s Understanding of Raikō (Welcoming of Amida Buddha and Bodhisattvas) |
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| 著者 |
西河唯 (著)=Nishikawa, Yui (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.66 n.2 (總號=n.144) |
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| 出版年月日 | 2018.03.20 |
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| ページ | 644 - 647 |
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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 | 親鸞; 聖覚; 『唯信鈔』; 「聖覚法印表白文」; 来迎 |
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| 抄録 | In this paper, I compare Shinran’s (1173–1262) and Seikaku’s (1167–1235) understanding of raikō (welcoming of Amida Buddha and bodhisattvas). Raikō is the Pure Land Buddhist belief that Amida Buddha comes with attending bodhisattvas just before the death of the faithful who wish to be born in his Pure Land. Past research has suggested that Seikaku simply adopted the popular Pure Land belief of raikō, while Shinran developed a new interpretation by negating the necessity of raikō at the moment of death. However, in examining Seikaku’s Yuishinshō 唯信鈔 and the Seikaku hōin hyōbyakumon 聖覚法印表白文, my research finds no indication that Seikaku emphasized the anticipation of raikō at the deathbed. Seikaku, in these writings, recognizes the virtues of raikō at one’s deathbed. However, he never recommends people to prepare the deathbed rituals anticipating raikō at the moment of their death. Instead, he clearly places significance on the everyday practice of nembutsu. Seikaku’s understanding of raikō follows his master Hōnen’s, and his emphasis on everyday practice of nembutsu over the popular practice of deathbed rituals is consistent with Shinran’s understanding of raikō. |
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| 目次 | はじめに 644
一親鸞と聖覚の来迎観の整理 644
二聖覚の来迎観に対する評価 645
三聖覚の来迎観の思想的背景 645
四聖覚の来迎観の再検討 646
おわりに 647 |
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| ISSN | 00194344 (P); 18840051 (E) |
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| DOI | https://doi.org/10.4259/ibk.66.2_644 |
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| ヒット数 | 116 |
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| 作成日 | 2022.08.02 |
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| 更新日期 | 2022.08.02 |
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