Fengtan

A monk in the mid-Edo period. His real name was Soshun. Hōtan (also written as Hōtan) was his pen name. His pen names were Karei Dojin and Genko Dojin. He was born in either Settsu Province (Osaka Prefecture) or Ecchu Province (Toyama Prefecture). His father was Kita Sohaku and his mother was from the Kawachi clan. As his father would not allow him to become a monk, he severed ties with his father and entered the monkhood of Egoku (1632-1721). He was later invited to enter the room of Zuiryū Tetsugen (Tetsugen Dokou) and was given the four characters Soshun Kikutan. He later changed his name to Hōtan. He was commissioned by Tetsugen to revive the Kegon sect, and went to Nara to study under Seikei, and in Hokuriku he studied under Koken (1652-1739). He always brought new ideas to the table, and he argued that the Abhidharma-ron should be studied from the two commentaries in the Abhidharma-ronki, the Guoji written by Fukou (years of birth and death unknown) and the Hosho commentary by Hobo (years of birth and death unknown), and that the Mahāyāna Awakening of Faith Treatise should be studied from the Mahāyāna Awakening of Faith Treatise, written by Hozo.He wrote the 10-volume Kyoshinsho, in which he recognized Zhiyan (602-668) and Hozo as the orthodox school of the Chinese Huayan sect, and rejected Chengguan and Zongmitsu. In 1715 (5th year of Shotoku), he established Kegon-ji Temple in Matsuo, Yamashiro Province (Kyoto Prefecture) as his training center, and debated with the Shingon, Jodo, and Nichiren sects. He was a writer, and left behind many works on Kegon, Tendai, Sanron, and precepts.

[Rouen Ikeda September 19, 2017]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

江戸中期の僧。本名は僧濬(そうしゅん)。鳳潭（芳潭とも書く）は字(あざな)。号は華嶺(かれい)道人、幻虎(げんこ)道人。生まれは摂津国（大阪府）とも越中(えっちゅう)国（富山県）ともいう。父は喜多宗伯。母は河内(かわち)氏。出家を許さぬ父と親子の縁を絶って慧極(えごく)（1632―1721）の門に投じた。その後、請われて瑞龍鉄眼(ずいりゅうてつげん)（鉄眼道光）の室に入り、僧濬菊潭の四字を授けられた。のちに鳳潭と改めた。鉄眼から華厳(けごん)宗の復興を嘱され、南都に行き清慶(せいけい)に学び、北嶺(ほくれい)では光謙(こうけん)（1652―1739）に学んだ。つねに新機軸を打ち出し、『倶舎論(くしゃろん)』は『倶舎論記』中の普光（生没年不詳）の著「光記」と法宝(ほうぼう)（生没年不詳）の疏(しょ)「宝疏」の二記に、『大乗起信論(きしんろん)』は法蔵(ほうぞう)の著『大乗起信論義記』によって学ぶべきであると説き、『五教章匡真鈔(きょうしんしょう)』10巻を著し、智儼(ちごん)（602―668）、法蔵を中国華厳宗の正統とし、澄観(ちょうかん)、宗密(しゅうみつ)を排斥した。1715年（正徳5）山城(やましろ)国（京都府）松尾(まつのお)の華厳寺を道場と定め、真言(しんごん)、浄土、日蓮(にちれん)の諸宗とも論争した。著述を事とし、華厳、天台、三論、戒律関係の著述多数を残している。

［池田魯參　2017年9月19日］

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