@article{oai:kansai-u.repo.nii.ac.jp:00005818,
 author = {井上, 克人},
 issue = {1},
 journal = {宗教研究},
 month = {Jun},
 note = {明治三〇年代、西田幾多郎は憑かれたように坐禅に打ち込んでいたが、明治三十六年の夏、「無字」の公案を透過したにも拘らず、その日の日記には「余甚だ悦ばず」と記している。西田が傾倒していた禅法は、日常茶飯の具体的現実に仏性の全体作用を見る馬祖や臨済を代表とする洪州禅であって、その特質は「即心即仏」、「平常心是道」といった言葉に見られるような「覚」の一元論の立場であった。ところが明治人として宋学的な「居敬」の精神に貫かれていた西田はそうした禅には飽き足らない思いがあったのではないだろうか。つまり洪州禅に欠落している「超越的なもの」への志向が根強くあったのではないだろうか。西田哲学における自覚と場所の論理を見れば、「頓悟」における「知」を強調し、それを「明鏡」に喩えた神会や宗密に代表される荷沢禅に極めて類似した性格を持つ。西田自身も絶対無の場所を「自ら照らす鏡」に喩えているからである。The relation between Nishida's Philosophy and Zen Buddhism has often been discussed. I will show that his philosophy is more similar to the traditions of the Chan Master Ko-tse Shen-hui than to other sects. First, carefully considered, Nishida's metaphysical thinking differs from that of Ma-tsu Tao-i and the Rinzai tradition. While these traditions see the total activity of the Buddha-nature in daily life, Nishida always thinks of the metaphysical transcendent principle of beings. Second, Nishida's philosophy is characterized as "holistic monism." This monism stresses a transcendent single principle which, never losing its transcendence, develops itself by arising within itself. It is a logic that transforms all things from within, and is also a wholeness from which all originations are derived. In other words, this principle is well-named as a logic of "substance" (t'i) and "function" (yung). Nishida regards the transcendent t'i as the open place of absolute nothingness, comparing it to a clear mirror which lights itself up. This reminds us of the teachings of Chan Master Ko-tse Shen-hui, which compared the Buddha-nature to a clear mirror, and which also emphasized sudden enlightenment. Thus, Nishida's logic of open space shows a clear similarity to this Zen sect.},
 pages = {101--125},
 title = {西田哲学に見る禅仏教の特質},
 volume = {84},
 year = {2010}
}