Tendai sect

Japanese: 天台宗 - てんだいしゅう

It is a representative sect in Chinese and Japanese Buddhism, and is dedicated to the teachings and training that were founded by Zen Master Zhiyi at Mount Tiantai in Taizhou, Zhejiang Province, China, towards the end of the 6th century. In Japan, it was brought to Mount Hiei by Saicho during the Heian period, and became the center of Heian Buddhism, exerting a great influence on culture. It is also called Tendai Hokkeshu, Hokke Enshu, Taishu, and Hieizan Buddhism.

Zhiyi, a native of Huarong County, Yuezhou (north of Dongting Lake, Hunan Province), studied Zen meditation under Zen Master Huisi in Dasu Mountain, south of Guangzhou (Shangcheng County, southern Henan Province), and after receiving the essence of the Lotus Sutra, he began his religious activities in Jinling (Nanjing), gathering many followers, both monks and laypeople, including Emperor Chen, but in 575, at the age of 38, he retreated to Mount Tiantai to practice meditation and practice. This resulted in the establishment of the Tendai doctrine, and he preached the three major parts of the Tendai teachings: the Lotus Sutra's Mysterious Meaning, which systematized all Buddhism according to the spirit of the Lotus Sutra, the Great Shikan, which gave ideological significance to the Shikan of the Tendai training method, and the Lotus Sutra's original commentary, the Lotus Sutra Mongu. These books were not only the guides to Tiantai doctrine, but also significant in forming the Buddhism that was introduced from India into a form of Buddhism that could be practiced by the Chinese. Moreover, he claimed the succession of the 13th Patriarch Nagarjuna's "Mahaprajnaparamita Shastra" → Huiwen → Huisi → Zhiyi from Shakyamuni. Many of his disciples, including Zhang'an Kanjo, who wrote down many of his teacher's lectures, followed this succession and studied at Tiantai Mountain, and it was passed down from Kanjo → Zhiwei (?-680) → Huiwei (634-713) → Xuanlang (673-754) → Zhanran. Zhiyi unified all of Buddhism, classifying it into five periods (five stages) and assigning meaning to it. He divided all doctrines into four teachings: the Hidden Teaching, the General Teaching, the Separate Teaching, and the Perfect Teaching. He used the three contemplations of emptiness and the provisional middle ground as the central principle, and advocated the idea of "one thought, three thousand," which states that the ten realms from hell and hungry ghosts to Buddhahood are inherent in a single thought of the everyday mind, and the Perfect Teaching, which preaches a state of mind that transcends human arrangements.

[Yoshimichi Shioiri]

China Tiantai

The Sixth Patriarch of Mount Tiantai, Keikei Tanren, studied the popular Huayan school and the Awakening of Faith Treatise, and promoted the Tendai doctrine in his commentaries on the three major volumes and many other writings, and also developed the theory of the rubble of attaining Buddhahood and the theory that Buddhism is inherently evil. Buddhism, which had declined due to the abolition of Buddhism by Emperor Wuzong of the Tang Dynasty and the wars of the Five Dynasties, was revived in the Northern Song Dynasty, and Tendai teachings produced scholars from both the lineages of the 12th Patriarch Gijaku and his fellow disciple Shiin. As a result of detailed research into the teachings, dissent arose, leading to a debate between Sange and Sangai. Gijaku's disciple Yoshimichi (927-988) and his disciples Chirei and Junshiki were based in Shimeishan and Mingzhou (Ningbo), while the Shiin lineage of Goen (912-986), Gensei, and Keisho (936-1017) lived in the Qiantang (Hangzhou) region. They wrote books of refutation and engaged in repeated debates for 70 years, with the former calling themselves the Sanka school and the latter the Sangai school. The three schools of Shimei Chirei's disciples Nanpei (?-1103), Shinsho (982-1051), and Kochi were considered the mainstream of Tendai until later times, and the Junshiki lineage was also active in the field of education, but the Sangai school gradually disappeared. During the Southern Song dynasty, Zengetsu and Zhipan excelled in lecturing, and while Buddhist studies as a whole declined during the Yuan dynasty, it was revived during the Ming dynasty and progressed in fusing it with Zen and Pure Land Buddhism, with the scholar monk Zhixu emerging at the end of the Ming dynasty.

[Yoshimichi Shioiri]

Japanese Tendai

The Japanese Tendai sect was founded on Mount Hiei in 785 (Enryaku 4), the same year Saicho received precepts at Todaiji Temple, when he fled from the Buddhism of Nara and developed around this mountain. Saicho's Lotus Sutra teachings, which he vowed in his "Prayer" not to leave the mountain until he had completed them, were accepted by the Imperial Court, and he traveled to China in 804 (Enryaku 23) in search of the Tendai teachings. During his time in China, Saicho received the Tendai Enkyo from Dozui and Gyoman, disciples of Tanzen, and was also taught Esoteric Buddhism, Bodhisattva precepts, and Daruma Zen, and his later reign is known as the fusion of the four sects of En, Esoteric, Precepts, and Zen. In 806, the Tendai sect requested two Nenbundosha (officially recognized monks) each year in addition to the ten from the Nara Rokushu sect; this request was immediately granted by the imperial sect, and this year marked the founding of the Tendai sect.

The Tendai Hokke sect was criticized by Nara Buddhism, especially the Hosso sect, and this led to a debate with Tokuitsu over the One Vehicle and Three Vehicles (the Sanichi Gonjitsuronso debate). Saicho argued that while the Three Vehicles have discriminatory teachings according to human ability, the Lotus Sutra is the true teaching of the One Vehicle that transcends discrimination. This resulted in writings such as "Shugo Kokaisho" and "Hokke Shuku", in which he petitioned three times to the throne (later these three petitions were collectively called "Sangegaku Shoshiki"), claiming that just as there are Mahayana and Hinayana teachings and practices, there are also precepts, and that the Mahayana precepts are the Buddhism appropriate for Japan. He also presented the "Kenkairon" (Discussion of Revealing Precepts) to advocate the Mahayana Bodhisattva precepts, and he devoted his life to a movement for independence from the control of the Sogo, the Buddhist monks who controlled Buddhism. In 822 (Kōnin 13), seven days after Saichō's death, imperial permission to grant Mahāyāna precepts was granted, and the following year, 823, his senior disciple Gishin bestowed the Mahāyāna precepts on his surviving disciple and also bestowed the name Enryaku-ji, making the temple a government-run temple.

[Yoshimichi Shioiri]

Establishment of Buddhism on Mount Hiei

Saicho's disciples were many talented people. Yoshizane, who traveled to China with his teacher, led the temple after his teacher's death and became the first abbot of Enryaku-ji Temple by imperial decree in 824 (Tencho 1). The foundations for the rise of Mount Hiei were established by Encho (772-837), who succeeded him as the second abbot, Ennin and Enchin, who traveled to China to pass on their teacher's incomplete esoteric Buddhism and established the foundations of Taimitsu (Tendai Esoteric Buddhism), Ensai (?-877), who died in China, Ichijochu (Nintada?), who wrote a biography of his teacher's deeds, and Kojo, the chief priest of Enryaku-ji Temple and author of the Densho Isshin Kaimon. Ennin, who became the first imperially appointed abbot (3rd head of the school), traveled to China after his teacher's death and experienced the abolition of Buddhism in the Kaichang era (845), but his travelogue, "Record of a Pilgrimage to China in Search of the Law," is world-famous. After returning to Japan, he opened Yokawa and began holding Nyohoshakyoe (copying sutras in accordance with the law), putting into practice his teacher's idea that enlightenment could be attained through copying sutras, and he spread the Nembutsu of Mount Wutai, which became the basis of the Pure Land Buddhism of Mount Hiei. Enchin also traveled to China and brought with him many sutras and images, thereby enriching Taimyō esoteric Buddhism. He restored Mii-dera Temple (Onjō-ji Temple) and made it a branch temple of Enryaku-ji Temple by imperial decree, with his disciples Yuishu (826-893), Yuken (827-894), Zoumyō (843-927), and Son'i (866-940) becoming abbots of the temple.

[Yoshimichi Shioiri]

The Development of Tendai Buddhism

The 4th abbot after Ennin's death, An'ne (794-868), Hen'jo, who entered the Six Immortal Poets, An'nen and So'o (831-918) were all disciples of Ennin, with An'nen perfecting Taimitsu in the Five Teachings Treatise and So'o founding the Kaihogyo practice based on Shugen-like practices. The 18th abbot, Ji'e Daishi (Gansan Daishi) Ryogen, made Tendai the center of Japanese Buddhism, and under the patronage of the imperial family and aristocrats, he rebuilt temples, instigated debates and held academic presentations, and established the Twenty-Six Articles of Teaching to renew the monastic community. Among the "3,000 disciples," Kakuun preached the Lotus Sutra and called his school the Dannaryu. Genshin was also known as Eshin Sozu, and his book Ojo Yoshu established the Pure Land Buddhism of Mount Hiei and became the basis of Nembutsu thought, and his school is called Eshin-ryu. Kakucho, who lived in Yokokawa , was a member of the same school and excelled in esoteric Buddhism, calling his school the Kawano-ryu, and the esoteric Buddhism school of Kokei in the south valley of the Toto Pagoda the Tanin-ryu. His fellow monk, Masuga, entered Mount Tonomine in Yamato (Nara prefecture) and practiced the Lotus Sutra samadhi, and Shoku trained at sacred mountains around the country and founded Engyo-ji Temple on Mount Shosha in Harima (Hyogo prefecture).

Yokei, who was from the Enchin lineage, was as highly esteemed as Gakutoku Ryogen, and many notable figures also came from his school. When Yokei became the head priest of Tendai in 989 (Eijo 1), the Ennin monks refused, leading to a dispute, and over 3,000 Enchin monks were driven out of Hieizan and moved to Miidera. From then on, they were called the Teramon, and split off from the Sanmon of Hieizan. Yokei resigned from his position as head priest after three months, and in 1047 (Eisho 2), Myoson, who was the abbot of Miidera, served as head priest for only three days, and Gyoson for only six days. The conflict between these two schools continued into later generations, and Raigō, who was trusted by Emperor Shirakawa, also requested the construction of a platform for Buddhist precepts, but was killed in anger due to opposition from the Sanmon followers.

However, the teachings of both schools grew, and Genshin entrusted his writings to those who had traveled to Song China and sent them to Mount Tiantai, and when his disciple Jakusho (Jakusho) traveled to Song China, he entrusted him with "Twenty-Seven Questions." The teachings of monks who had traveled to Song China, such as Nichien, Nichien, and Jojin, resonated in other lands. The Eshin and Dan'na schools also grew to eight schools, and the Kawa and Tani schools of esoteric Buddhism split into 13 schools. The oral teachings, in which the essence of each doctrine was directly transmitted from master to disciple, were a distant cause of the establishment of Kamakura Buddhism, and the doctrines that were given unique meaning through oral transmission became the teachings of Kanjinshugi and the original enlightenment idea that humans are originally enlightened, and the idea of recording enlightenment, which recognizes secret teachings in recorded historical events, and enlightenment through chanting were preached. In this climate, such outstanding scholars as Shoshin, Seisan, and Dozui emerged. Hojibo Shoshin retired to Mount Hiei and produced works of rigorous learning, including the "Lotus Sutra Three Great Sections Private Records." In 1204 (Genkyu 1), he encouraged the head priest Jichin to hold a nine-day retreat and endeavor to promote learning.

[Yoshimichi Shioiri]

The development of Tendai Buddhism

The Tendai faith in Amida, which was established as a doctrine by Ryogen's "Nine Grades of Rebirth in the Pure Land" and Genshin, and popularized by Kuya and Ryonin, became the Pure Land Buddhism of Mount Hiei, which harmonized faith in the Lotus Sutra and rebirth through nembutsu. Honen (Genku) was a disciple of Eiku, who studied under Ryonin, and Shoku, Bencho, Shogaku (1167-1235), Kosai (1163-1247), Chosai (1184-1266), Shinran, Ippen and others who supported Kamakura Pure Land Buddhism all adopted the Pure Land Buddhism of Mount Hiei. Eisai, Dogen, Nichiren and others all studied at Mount Hiei and founded Kamakura Buddhism, but Shinzei in the 15th century remained within the sect and chanted both Tendai Enkai and Shomyo Nembutsu, establishing the tradition of daily nembutsu. Saicho also called the guardian deity of Mount Hiei Sanno (Sanno), and the belief that the deity was an incarnation of Buddha became Sanno Ichijitsu Shinto (Sanno Shinto), which, along with the Ryobu Shinto (Shingon Shinto) of the Shingon sect, was popular among the people for a long time. From the end of the Heian period, Tendai temples flourished in Kyoto, as well as in Nikko, Zenkoji, Tonomine, Shosha, Kunisaki in Kyushu, Hiraizumi, and elsewhere. Meanwhile, Kanto Tendai also developed, although it was called Inaka Tendai.

Mount Hiei, which was completely destroyed by fire by Oda Nobunaga (1571), was rebuilt by Tenkai. Tenkai, who was revered by the Tokugawa family, founded Toeizan Kan'ei- ji Temple and welcomed a prince to become the head priest of Rinno-ji Temple. As head priest of Kanryo-nomiya, he also served as the head priest of Tendai and oversaw Buddhism. Tenkai is also said to have been the creator of the shogunate's temple and parishioner system, and he spread Sanno Shinto among the general public. After the temple's demise, he was worshipped as Jigen Daishi and Gensan Daishi Ryogen, both of whom were worshipped as the two great masters. During the Edo period, various sects promoted their teachings, but the Anraku Disturbance occurred due to a dispute between Myoryu (Jizan) and Reiku of the Anraku-Ryuin Temple, who advocated Shimei-Chirei teachings and Shibun-Ryutsu, and Shinryu (1711-?) and Keiko (1740-1795), who opposed this. With the Meiji Restoration, the Kanrei Palace was abolished, and temples were separated from shrines and fell into decline, and after World War II, various sects and large temples became independent and called themselves a single sect.

[Yoshimichi Shioiri]

current situation

Currently, there are more than 20 Tendai sects, including the Tendai sect, Tendaijimon sect (Onjo-ji Temple), Tendai Shinsei sect (Saikyo-ji Temple), Honzan Shugen sect (Shogo-in Temple), Washu sect (Shitenno-ji Temple), Shokannon sect (Sensoji Temple), Kurama Kokyo (Kurama Temple), Shugendo (Goryu Sonryu-in Temple), and Kinpusen Shugen Honshu. Educational institutions include Taisho University (jointly managed with the Jodo sect and the Shingon sect's Buzanha and Chizanha sects), Eizan Gakuin, and Hieizan Gyoin. The Tendai sect as a whole (under the jurisdiction of the Minister of Education, Culture, Sports, Science and Technology) has 6 shrines, 4,539 temples, 250 churches, 174 missionary stations, 7 others, 15,956 teachers, and 3,024,329 followers (Religious Yearbook, 2014 edition).

[Yoshimichi Shioiri]

``Outline of the History of Tendai Buddhism'' by Jihiro Sasaki (1969, Okura Publishing)' ' ▽ ``Tendai Doctrine'' by Norinori Sasaki (1978, Hyakkaen) ▽ ``History of Tendai Doctrine'' by Daito Shimaji (1965, Ryubunkan) ▽ ``Introduction to Tendai Studies'' written by Takashi Fukuda (1954, Bunichi Sogo Publishing) ▽ ``Basic Course on Japanese Buddhism 2: Tendai Sect'' (edited by Yoshimichi Shioiri) (1979, Yuzankaku Publishing)''

Tendai sect (Chinese Tendai) / Brief family tree
©Shogakukan ">

Tendai sect (Chinese Tendai) / Brief family tree

Tendai sect (Japanese Tendai) / Brief family tree
©Shogakukan ">

Tendai sect (Japanese Tendai) / Brief family tree

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

Japanese:

6世期末、中国浙江(せっこう)省台州の天台山において、智顗(ちぎ)禅師が創始した教学と修行を奉ずる、中国・日本仏教を通じての代表的宗派。日本では平安時代に最澄(さいちょう)が比叡山(ひえいざん)に伝えて平安仏教の中心となり、文化に多大の影響を与えた。天台法華宗(ほっけしゅう)、法華円宗(えんしゅう)、台宗、叡山仏教ともいわれる。

　岳州（湖南省洞庭湖の北）華容県出身の智顗は光州（河南省南部商城県）南方の大蘇山(だいそざん)における慧思(えし)禅師の下で禅観を修し、『法華経(ほけきょう)』の真髄を受けたのち、金陵(きんりょう)（南京(ナンキン)）で教化活動に入り陳帝はじめ僧俗多くの帰依者(きえしゃ)を集めたが、575年、38歳のとき天台山に籠(こも)り思索と実修に努めた。これが天台教義成立の成果となって、法華経精神によって全仏教を体系づけた『法華玄義(ほっけげんぎ)』、天台修行法の止観(しかん)を思想的に意義づけた『摩訶止観(まかしかん)』、独自の法華経注釈書『法華文句(ほっけもんぐ)』の天台三大部を講述した。これらの書は天台教義の指南となっただけでなく、インド伝来の仏教を中国人の実修できる仏教として形成した意義がある。しかも彼は釈迦(しゃか)から十三祖龍樹(りゅうじゅ)（ナーガールジュナ）の『大智度論(だいちどろん)』→慧文→慧思→智顗の相承(そうじょう)を主張した。師の講述の多くを筆録した章安灌頂(かんじょう)はじめ多くの門下は、この相承を守って天台山で修学し、灌頂→智威(ちい)（？―680）→慧威(えい)（634―713）→玄朗(げんろう)（673―754）→湛然(たんねん)と受け継がれた。智顗は全仏教を統摂し五時（5段階）に分類して意義づけ、すべての教理を蔵教(ぞうきょう)、通教(つうぎょう)、別教(べっきょう)、円教(えんぎょう)の四教で判じ、空仮中(くうけちゅう)の三観(さんがん)を綱格として、日常心の一念のうちに地獄や餓鬼(がき)から仏に至る十界が内在するという「一念三千」の思想や、人間的計らいを超越した境地を説く円教を主張した。

［塩入良道］

中国天台

天台山六祖荊渓(けいけい)湛然は、当時盛行した華厳学(けごんがく)や『起信論(きしんろん)』を学び、三大部の注釈や多くの著述で天台教義を宣揚し瓦礫成仏(がりゃくじょうぶつ)の説や仏教性悪説(しょうあくせつ)をも展開した。唐の武宗の廃仏や五代の戦乱により衰えた仏教は北宋(ほくそう)代に復興し、天台教学も十二祖義寂(ぎじゃく)と同門の志因(しいん)の両系から学僧が輩出し、教学の精密な研究の結果異論が生じ、山家(さんげ)・山外(さんがい)の論争に至った。義寂の弟子義通（927―988）とその門下の知礼(ちれい)や遵式(じゅんしき)らは四明山(しめいざん)や明州（寧波(ニンポー)）を中心に、志因系の悟恩（912―986）、源清、慶昭（936―1017）らは銭唐(せんとう)（杭州）地方に住し、互いに反論書を著して70年に及ぶ論争を繰り返し、前者が山家派と称して後者を山外派と貶称(へんしょう)した。四明知礼門下の南屏(なんべい)（？―1103）、神照(じんしょう)（982―1051）、広智(こうち)の3系統は後世まで天台主流とされ、遵式系も教化面で活躍したが、山外派は漸次消滅した。南宋代には善月(ぜんげつ)や志磐(しばん)らが講学に秀で、元代は仏教学全体が衰微したが、明(みん)代に復興して禅や浄土との融合に進み、明末に学僧智旭(ちぎょく)が出た。

［塩入良道］

日本天台

日本天台宗は、785年（延暦4）最澄が東大寺で受戒した年、南都の仏教を避けて入山した比叡山で開創され、この山を中心に発展した。自ら完成するまで下山しないと『願文(がんもん)』で誓った最澄の法華教学は朝廷に認められ、彼は804年（延暦23）天台法門を求めて入唐(にっとう)した。入唐中の最澄は、湛然門下の道邃(どうずい)と行満(ぎょうまん)から天台円教を付法したほか密教、菩薩戒(ぼさつかい)、達磨禅(だるまぜん)の相承を伝えられ、のち円・密・戒・禅の四宗融合と称される。806年、南都六宗10人に対し、天台宗にも毎年2人の年分度者(ねんぶんどしゃ)（公認僧）を請い、ただちに勅許され、この年を天台宗の立教開宗とする。

　天台法華宗は南都仏教とくに法相宗(ほっそうしゅう)から非難を受け、徳一(とくいつ)との一乗三乗の論争（三一権実論争(さんいちごんじつろんそう)）となり、最澄は人間の能力に応じて差別的教えがあるという三乗教に対して、法華円教こそ差別を超越した一乗の真実の教えと論難した。これが『守護国界章(しゅごこっかいしょう)』や『法華秀句(ほっけしゅうく)』などの著述となり、教えや修行に大・小乗があるように戒にもそれがあり、大乗戒こそ日本相応の仏教であると3回上奏し（のちこの三つの式を総称し『山家学生式(さんげがくしょうしき)』という）、『顕戒論(けんかいろん)』を奉って大乗菩薩戒を主張し、仏教統制官僧の僧綱(そうごう)の支配から独立する運動に生涯をかけた。822年（弘仁13）最澄の入滅後7日に大乗戒の勅許が下り、翌823年高弟義真(ぎしん)は遺弟に大乗戒を授け、また延暦寺(えんりゃくじ)号を賜り官寺に加えられた。

［塩入良道］

叡山仏教の確立

最澄門下には逸材が多かった。師とともに入唐した義真は師没後の一山を統率し、824年（天長1）勅命で延暦寺伝法師（1世座主(ざす)）となった。第2世を継いだ円澄(えんちょう)（772―837）、入唐して師の不十分な密教を伝承し台密(たいみつ)（天台密教）の基を築いた円仁(えんにん)や円珍(えんちん)、唐土で没した円載(えんさい)（？―877）、師の行業を伝記とした一乗忠（仁忠？）、延暦寺別当で『伝述一心戒文』を著した光定(こうじょう)らが比叡山興隆の基礎を確立した。初の勅任座主（3世）となった円仁は、師の没後入唐して会昌(かいしょう)の廃仏（845）にあうが、その旅行記『入唐求法巡礼行記(にっとうぐほうじゅんれいぎょうき)』は世界的に著名である。帰国後、横川(よかわ)を開き如法写経会(にょほうしゃきょうえ)を始修し、写経によって悟れるという師の思想を実践に移し、五台山の念仏を伝えて叡山浄土教の基とした。円珍も入唐し多くの経軌(きょうき)や図像などを伝えて台密の充実を図り、三井寺(みいでら)（園城寺(おんじょうじ)）を中興し、勅により延暦寺別院となし、門下の惟首(ゆいしゅ)（826―893）、猷憲(ゆうけん)（827―894）、増命(ぞうみょう)（843―927）、尊意(そんい)（866―940）は座主となった。

［塩入良道］

天台宗の発展

円仁滅後に4世座主となった安慧(あんね)（794―868）、六歌仙に入った遍昭(へんじょう)はじめ、安然(あんねん)、相応(そうおう)（831―918）は円仁門下で、安然は台密を五教論で大成させ、相応は修験(しゅげん)的行法による回峰行(かいほうぎょう)を創始した。天台宗を日本仏教の中枢としたのは18世座主慈恵大師(じえだいし)（元三(がんさん)大師）良源(りょうげん)で、皇室や貴族の庇護(ひご)を受けて堂舎を再興し、論議をおこして学問の発表会を設け、『二十六条式』を制して僧団の刷新を図った。「門下三千」と称されたうち、覚運(かくうん)は法華円教を宣布してその門流を檀那流(だんなりゅう)と称した。また源信(げんしん)は恵心僧都(えしんそうず)といわれ、その著『往生要集(おうじょうようしゅう)』は叡山浄土教を確立させ念仏思想の基となり、この門流を恵心流とよぶ。同門の横川に住した覚超(かくちょう)は密教に秀で、その法系を川流(かわのりゅう)と称し、東塔南谷の皇慶(こうけい)の密教法流を谷流(たにのりゅう)という。同門の増賀(ぞうが)は大和(やまと)（奈良県）の多武峰(とうのみね)に入り法華三昧(ざんまい)を行じ、性空(しょうくう)は各地の霊山で修行して播磨(はりま)（兵庫県）の書写山(しょしゃざん)に円教寺(えんぎょうじ)を開創した。

　円仁系の良源に対し円珍系の余慶(よけい)は学徳良源と並び称せられ、門下にも人物が輩出した。989年（永祚1）余慶が天台座主となると、円仁系僧徒が拒否して紛争となり、円珍系僧徒3000余人は叡山を追われ三井寺に移る。以後これを寺門と称し、叡山の山門と分裂した。余慶は座主職を3か月で辞し、1047年（永承2）三井寺長吏(ちょうり)の明尊(みょうそん)も座主在任わずか3日で、行尊も6日であった。この両門の抗争は後世まで続き、白河(しらかわ)天皇に信任された頼豪(らいごう)も戒壇建立を請したが、山門徒の反対で憤死した。

　しかし両門の教学は伸長し、源信はその著を入宋者に託して天台山に送り、弟子寂昭（寂照）(じゃくしょう)が入宋のとき「疑問二十七条」を託し、また日延、日円、成尋(じょうじん)など入宋僧の学は彼土に響いた。また恵心・檀那両流は8流となり、川・谷両流の密教は13流に分流した。各教義の心要を師から弟子に直伝(じきでん)する口伝法門(くでんほうもん)は鎌倉仏教成立の遠因にもなり、口伝によって独自に意義づけた教義は観心主義の教学や、人間は本来悟っているという本覚思想(ほんがくしそう)となり、記録故事に秘義を認める記家成仏や、声明(しょうみょう)による成仏などが唱えられた。このような風潮のなかに証真(しょうしん)、静算(じょうざん)、道邃(どうずい)など優れた学匠が輩出した。宝地房証真は叡山に籠り『法華三大部私記』その他の厳密博学の業績を残し、1204年（元久1）慈鎮(じちん)座主に勧めて九旬の安居(あんご)を開き興学に努めた。

［塩入良道］

天台仏教の展開

良源の『九品往生義(くほんおうじょうぎ)』や源信により教義づけられ、空也(くうや)や良忍(りょうにん)によって普及した天台の弥陀(みだ)信仰は、法華信仰と念仏往生とを調和した叡山浄土教となった。良忍に師事した叡空(えいくう)の門には法然(ほうねん)（源空）が出で、鎌倉浄土教を支えた証空、弁長、聖覚(しょうがく)（1167―1235）、幸西(こうさい)（1163―1247）、長西(ちょうさい)（1184―1266）、親鸞(しんらん)、一遍(いっぺん)らは、いずれも叡山浄土教を受けており、栄西(えいさい)、道元、日蓮(にちれん)らはみな叡山で学んで鎌倉仏教を開いたが、15世紀の真盛(しんぜい)は宗内にとどまり天台円戒と称名念仏を双称し日課念仏の伝統を築いた。また最澄が叡山の守護神を山王(さんのう)とよび、神を仏の垂迹(すいじゃく)とする信仰は山王一実神道(いちじつしんとう)（山王神道）となり、真言宗の両部神道（真言神道）とともに長く民間に普及した。天台寺院は平安末から京都のほかに日光山、善光寺、多武峰、書写山、九州国東(くにさき)、平泉などで栄え、一方、田舎天台(いなかてんだい)と称されながら関東天台も発展した。

　織田信長の焼討ち（1571）により全山壊滅した比叡山は、天海(てんかい)によって再建された。徳川家に尊崇された天海は、東叡山寛永寺を創建し法親王を迎えて輪王寺門跡(りんのうじもんぜき)となし、管領宮(かんりょうのみや)門跡は天台座主を兼ね仏教を総統した。また天海は幕府の寺檀制度(じだんせいど)の発案者ともいわれ、山王神道を民間に浸透させ、滅後慈眼大師として元三大師良源とともに両大師として信仰された。江戸時代には諸宗ともに教学が振興したが、四明知礼教学と四分律を鼓吹する安楽律院の妙立（慈山）や霊空(れいくう)とこれに反対する真流（1711―？）や敬光（1740―1795）らと論争して安楽騒動が起こった。明治維新で管領宮が廃され、寺院は神社と分離されて衰退し、第二次世界大戦後諸派や大寺が独立して一宗を称するに至った。

［塩入良道］

現状

天台系宗派は現在、天台宗、天台寺門宗（園城寺）、天台真盛宗(しんせいしゅう)（西教寺(さいきょうじ)）、本山修験宗(ほんざんしゅげんしゅう)（聖護院(しょうごいん)）、和宗（四天王寺）、聖観音宗(しょうかんのんしゅう)（浅草寺(せんそうじ)）、鞍馬弘教(くらまこうきょう)（鞍馬寺）、修験道（五流尊滝院(ごりゅうそんりゅういん)）、金峯山修験本宗(きんぷせんしゅげんほんしゅう)など20余がある。教育機関として、大正大学（浄土宗および真言宗(しんごんしゅう)豊山派(ぶざんは)、智山派との合同経営）、叡山学院、比叡山行院などがある。天台系全体（文部科学大臣所轄）で、神社数6、寺院数4539、教会数250、布教所数174、その他7、教師数1万5956、信者数302万4329（『宗教年鑑』平成26年版）。

［塩入良道］

『硲慈弘著『天台宗史概説』（1969・大蔵出版）』▽『佐々木憲徳著『天台教学』（1978・百華苑）』▽『島地大等著『天台教学史』（1965・隆文館）』▽『福田堯穎著『天台学概論』（1954・文一総合出版）』▽『塩入良道編『日本仏教基礎講座2　天台宗』（1979・雄山閣出版）』

[参照項目] | 一念三千 | 叡空 | 円教寺 | 円珍 | 円仁 | 延暦寺 | 往生要集 | 園城寺 | 会昌の廃仏 | 回峰行 | 覚運 | 寛永寺 | 灌頂 | 義寂 | 義真 | 行尊 | 金峯山寺 | 空也 | 口伝 | 鞍馬寺 | 顕戒論 | 源信 | 皇慶 | 光定 | 五時八教 | 西教寺 | 最澄 | 山家学生式 | 山王神道 | 寂照 | 四明山 | 安然 | 修験道 | 遵式 | 性空 | 聖護院 | 真盛 | 浅草寺 | 増賀 | 僧綱 | 大正大学 | 台密 | 湛然 | 智顗 | 智旭 | 知礼 | 天海 | 天台山 | 比叡山 | 仏教 | 遍昭 | 法華玄義 | 法華文句 | 摩訶止観 | 明尊 | 横川 | 余慶 | 頼豪 | 良源 | 両大師 | 良忍 | 輪王寺 | 霊空

天台宗（中国天台）／略系図

天台宗（日本天台）／略系図

出典　小学館　日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について　情報 | 凡例

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