著者

佐藤 もな

出版者

東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室

雑誌

インド哲学仏教学研究 (ISSN:09197907)

巻号頁・発行日

vol.9, pp.80-92, 2002-09-20

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Dohan 道範(1178?-1252) was a monk of the Shingon school 真言宗 on Mt. Kōya 高野山 in the early Kamakura 鎌倉 period. The aim of this paper is to investigate his ideas on the Pure Land 浄土 in the Himitsu-nenbutsu-shō 秘密念仏抄, one of his representative works on Amida Buddha 阿弥陀仏 and the Pure Land from the viewpoint of Esoteric Buddhism. In this work, Dōhan quotes some passages from the works of Nakanogawa Jippan 中川実範(?-1144) and Kakuban 覚鑁(1095-1143) as pioneers of the esoteric interpretation of the Pure Land. He presents a new system of ideas on the basis of their works. I examine them from three points of view, that is, his ideas on Amida Buddha, the Pure Land, and myōgō 名号 or the Buddha's name, and consider how Dohan accepted earlier ideas and what the characteristics of his ideas were. According to Dōhan, conventional ideas about the Pure Land and Amida are at an immature stage of understanding, and at a deeper level Amida is thought to be the same as Dainichi Nyorai 大日如来, the main Buddha of Esoteric Buddhism. He also states that the land of Gokuraku 極楽浄土 is not actually in the west but in the minds of all creatures, and that raigō 来迎, or Amida's coming to meet a dying person, does not mean that Amida actually comes to take him to the real Pure Land, but that with some training he sees the Buddha in his mind. With regard to myōgō, he developed Kakuban's idea that every word is a mantra 真言, and asserts that chanting Amida's name and chanting mantras have quite the same meaning. In addition, Dohan asserts that various virtues are included in the three letters of A-mi-da. And in conclusion, he even says that the entire world of a maņdala is included in the name of Amida. One might venture to say that the interpretation of the name of Amida in the Shingon school attained its ultimate stage in his system. In this way, Dōhan radically reinterpreted the concepts of Amida, the Pure Land, myōgō, and so on from his position based on the doctrines of Esoteric Buddhism. He considered that the ideas of the Pure Land and Amida Buddha were part of Shingon doctrine and insists on the superiority of Esoteric Buddhism by subsuming these ideas under the system of Esoteric Buddhism. Thus, his ideas were different from a "fusion" of Esoteric Buddhism and Pure Land Buddhism, which was a characteristic of the interpretation of the Pure Land in the Shingon school before him.

著者

佐藤 もな

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.49, no.2, pp.614-616, 2001

著者

佐藤 もな

出版者

東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室

雑誌

インド哲学仏教学研究 (ISSN:09197907)

巻号頁・発行日

vol.9, pp.80-92, 2002-09-20

---

Dohan 道範(1178?-1252) was a monk of the Shingon school 真言宗 on Mt. Kōya 高野山 in the early Kamakura 鎌倉 period. The aim of this paper is to investigate his ideas on the Pure Land 浄土 in the Himitsu-nenbutsu-shō 秘密念仏抄, one of his representative works on Amida Buddha 阿弥陀仏 and the Pure Land from the viewpoint of Esoteric Buddhism. In this work, Dōhan quotes some passages from the works of Nakanogawa Jippan 中川実範(?-1144) and Kakuban 覚鑁(1095-1143) as pioneers of the esoteric interpretation of the Pure Land. He presents a new system of ideas on the basis of their works. I examine them from three points of view, that is, his ideas on Amida Buddha, the Pure Land, and myōgō 名号 or the Buddha's name, and consider how Dohan accepted earlier ideas and what the characteristics of his ideas were. According to Dōhan, conventional ideas about the Pure Land and Amida are at an immature stage of understanding, and at a deeper level Amida is thought to be the same as Dainichi Nyorai 大日如来, the main Buddha of Esoteric Buddhism. He also states that the land of Gokuraku 極楽浄土 is not actually in the west but in the minds of all creatures, and that raigō 来迎, or Amida's coming to meet a dying person, does not mean that Amida actually comes to take him to the real Pure Land, but that with some training he sees the Buddha in his mind. With regard to myōgō, he developed Kakuban's idea that every word is a mantra 真言, and asserts that chanting Amida's name and chanting mantras have quite the same meaning. In addition, Dohan asserts that various virtues are included in the three letters of A-mi-da. And in conclusion, he even says that the entire world of a maņdala is included in the name of Amida. One might venture to say that the interpretation of the name of Amida in the Shingon school attained its ultimate stage in his system. In this way, Dōhan radically reinterpreted the concepts of Amida, the Pure Land, myōgō, and so on from his position based on the doctrines of Esoteric Buddhism. He considered that the ideas of the Pure Land and Amida Buddha were part of Shingon doctrine and insists on the superiority of Esoteric Buddhism by subsuming these ideas under the system of Esoteric Buddhism. Thus, his ideas were different from a ""fusion"" of Esoteric Buddhism and Pure Land Buddhism, which was a characteristic of the interpretation of the Pure Land in the Shingon school before him.

著者

佐藤 もな

出版者

東京大学

雑誌

特別研究員奨励費

巻号頁・発行日

2001

---

本研究は未解明の部分が多い鎌倉時代初期の密教思想解明の一端として、当時の代表的な真言僧の一人である道範の思想を中心に文献学的検討を行うことを目的とするものであるが、本年度は以下のような研究活動を行った。1.昨年度の研究実績である、東寺で発見された道範著の新出写本(『貞応抄』断簡)に関し書誌学的検討を加え、その結果を第53回日本印度学仏教学会(於ソウル)で口頭発表を行った。(詳細な内容については、3月末に発行される『印度哲学仏教学研究』第51巻2号に掲載予定。)概要としては、新出写本は13世紀のものであるが、『大正蔵経』掲載本(仁和寺所蔵本)と同様に本文巻尾が中断される形で終わっている点、紙背がある点などが特徴として挙げられる。2.昨年度に引き続き、東寺観智院所蔵の道範著写本のうち、8点ほどの書誌調査を行った。その結果、これまで検討されたことが無く、現存写本の極めて少ない『開宝決疑抄』という文献について、その内容を掌握することができた。これに関しては、今後『般若心経必鍵開宝抄』との比較検討を行いつつ、来年度に学術発表を行う予定である。3.滋賀県・坂本の叡山文庫に所蔵されている道範関係の文献に関し、書誌調査を行った。その結果、これまで存在が指摘されたことのない『秘密念仏鈔』の室町時代写本があることが明らかになった。これについては今後各種写本と校合を行い、テキスト校訂を行う予定である。