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| 日蓮教学用語「事具三千」に関する一考察：天台論義の視点から=The Nichiren Doctrinal Term Jigu sanzen 事具三千 in Connection with Tendai Thought | ||
| 作者 | 三浦和浩 (著)=Miura, Wako (au.) |
|---|---|
| 出處題名 | 印度學佛教學研究 =Journal of Indian and Buddhist Studies=Indogaku Bukkyōgaku Kenkyū |
| 卷期 | v.69 n.2 (總號=n.153) |
| 出版日期 | 2021.03.25 |
| 頁次 | 515 - 520 |
| 出版者 | 日本印度学仏教学会 |
| 出版者網址 | http://www.jaibs.jp/ |
| 出版地 | 東京, 日本 [Tokyo, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 日文=Japanese |
| 關鍵詞 | 日隆; 安然; 貞舜; 十界互具; 『宗要柏原案立』; 『開迹顕本宗要集』 |
| 摘要 | The Nichiren doctrinal term jigu sanzen 事具三千 is used to represent the truth taught in the honmon 本門 (second half) of the Lotus Sūtra, and is a term sourced in the Tendai debate concerning jikkai gogu 十界互具 (mutual possession of the Ten Worlds). The debate concerns whether the buddha inherent in ordinary beings is a principle (ri 理) or is actual (ji 事). This question was first brought up by Annen 安然 (841?–915?), and in Tendai the term jigu jikkai 事具十界 came to be used, meaning that buddha is inherent in ordinary beings in an actual sense. In the Muromachi period, Chōjun 貞舜 (1334–1422) developed this thought into the term jigu sanzen in his Shūyō kashiwabara anryū 宗要柏原案立. Nichiryū 日隆 (1385–1464), who lived in the same period as Chōjun, was the first to use jigu sanzen as a Nichiren doctrinal term. Nichiryū used and explained this term in his Kaishaku kenpon shūyōshū 開迹顕本宗要集 in the same way as Chōjun did in the Shūyō kashiwabara anryū. Nichiryū adapted the Tendai term jigu sanzen to more accurately express Nichiren’s teachings. |
| 目次 | 一 はじめに 515 二 日本仏教における「事具」の展開 515 三 日隆における「十界事具」と「事具三千」 518 四 小結 519 |
| ISSN | 00194344 (P); 18840051 (E) |
| DOI | https://doi.org/10.4259/ibk.69.2_515 |
| 點閱次數 | 302 |
| 建檔日期 | 2022.10.07 |
| 更新日期 | 2022.10.07 |
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