著者

伊藤 友美

出版者

東南アジア学会

雑誌

東南アジア -歴史と文化- (ISSN:03869040)

巻号頁・発行日

vol.2009, no.38, pp.64-105, 2009 (Released:2016-12-14)

参考文献数

133

被引用文献数

1

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In recent centuries, the religious authority figures of Theravāda Buddhism were only bhikkhu, fully ordained monks. However, during the Buddha’s time, women were allowed to be ordained as bhikkhunıī, fully ordained nuns at the status equivalent to bhikkhu. The female ordination lineage was disrupted some centuries later, and since then Theravāda Buddhist women have had to do their ascetic practice with the status of lay devotee, rather than the ordained status of bhikkhunıī. In Thailand the head-shaven female devotees who don the white robes are called māe chıī, and they are not given as much honor, support, or opportunity to play religious roles as male bhikkhu enjoy. The recent bhikkhunıī movement in Thailand was initiated by the novice ordination of the famous bhikkhunıī advocate scholar Chatsumarn Kabilsingh in Sri Lanka in February 2001, when she took the monastic name Dhammanandā. Her novice ordination attracted the attention of Thai media and foreign scholars as the new beginning of a female monastic order in Thailand. Most previous studies on Thai bhikkhunıī restoration have focused on the public debates about the rationales given for her ordination and negative critiques of them; it was for the most part taken for granted that Dhammanandā was singlehandedly leading and representing the bhikkhunıī restoration movement in Thailand. The purpose of this paper is to trace the development of the Thai bhikkhunī restoration movement after Dhammanandā’s sāmaṇerī (novice) ordination in February 2001, particularly focusing on Thai sāmaṇerī (later bhikkhunıī) who were previously māe chī. Dhammanandā did play a significant role in transmitting her vast knowledge of the history of bhikkhunıī lineage and vinaya (monastic disciplines) to Thai māe chıī who were interested in bhikkhunıī ordination; however, only a few of them could receive her assistance for their ordination. The number of Thai sāmaṇerī increased after an old Thai monk in Yasōthōn province ordained his māe chıī disciple as a sāmaṇerī in November 2003, and subsequently more māe chıī came to him for their ordinations. Particularly, the members of the Outstanding Women in Buddhism Awards Committee assumed a key role in connecting māe chıī candidates to the Yasōthōn preceptor monk. Nevertheless, the development of Thai women’s sāmaṇerī and bhikkhunıī ordination was not a continuous process. On the one hand, several unfortunate sāmaṇerī and bhikkhunıī met sufficiently serious obstacles that they disrobed to be māe chıī again; on the other hand, a group of better supported māe chıī and sāmaṇerī chose Sri Lanka as their place of ordination and contributed to the growth of the number of Thai sāmaṇerī and bhikkhunıī. In conclusion, the paper indicates that the bhikkhunıī movement is not solely represented by urban intellectuals such as Dhammanandā, but is even more significantly supported by conscious local māe chıī determined to overcome their unfair situation by taking up the yellow monastic robes as sāmaṇerī and bhikkhunıī.

著者

伊藤 友美

出版者

Japan Society for Southeast Asian Studies

雑誌

東南アジア -歴史と文化- (ISSN:03869040)

巻号頁・発行日

vol.1997, no.26, pp.113-136, 1997-06-01 (Released:2010-02-25)

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This essay examines the religious significance of Buddhadasa Bhikkhu's (1906-1993) thoughts in contemporary Thai Buddhism. He advocated the understanding and practice of “Dhamma”, instead of the unconscious, routine practices of conventional Buddhism, to annihilate the internal sufferings. His teachings marked an epoch in Thai society.Buddhadasa's trials had historical precedings in the last century. The Thammayut Movement headed by Prince Mongkut had been critical of the ‘superstitious’ beliefs and the lack of knowledge about Buddhist philosophy since the early nineteenth century. His son and successor, Prince Patriarch Wachirayan Warorot continued this movement to promote scriptural knowledge. The authorized understandings of Buddhist doctrine had been diffused through the educational hierarchy of the centralized national sangha by the beginning of this century.Along with this expansion of Buddhist education, questions on the unnatural religious discourses like heaven and hell in the next life were often discussed with suspicion among intellectuals in 1930s. All of three viewpoints on the next life, either positive, negative or neutral, agreed that the moral order of social life in this world would suffer if the actual existence of the next world is denied. It was Buddhadasa who made a break-through on the question of morality and mysterious religious discourses by teaching “Dhamma”: the essence of Buddhism.Buddhadasa started to search for the “Dhamma” of Buddhism, instead of conventional “practical religion” of Thai Buddhism, in Thailand's national Buddhist education which had been prepared by Wachirayan. First, Buddhadasa tried to learn essential Buddhism in scriptural orthodoxy, but he came to its dead end. He found his way out in the “practice” of Dhamma through meditation practice and Zen style of everyday life. He revived meditation practice in the modern world as a means of capturing the insight necessary to extinguish internal sufferings; rather than a means of cultivating magical power as traditional meditation monks had practiced. Also, he taught to look within oneself by introducing Zen Buddhism to the Theravada Buddhists who were more concerned with merit-making practice to achieve better rebirth. Now his teachings play an active role in the mission of Buddhism to the born Buddhists of Thailand, rather than to the non-Buddhists of foreign countries.In Buddhadasa's thoughts, the “Dhamma” of Buddhism which is Buddhism for extinguishing one's internal sufferings, was essential. On the perceptual level, Buddhadasa denied earthly expectations of religious practice, such as a wish for heaven and a fear for hell, which prevented one's awareness of internal sufferings. He preached that the unnatural religious discourses about subjects like hell, the hungry ghost and even the nibbana, were all psychological phenomena within the self of individuals living in this world, whose existence was the only tangible reality for the modern intellectuals. On the practical level, he invited people to achieve emptiness of mind by staying away from attachment, either through meditation practice or in conscious everyday life. He believed that it was the practice of internal emptiness that sustained the moral order in this world, instead of behavior based on the religious reward.Buddhadasa's disciples and followers remarked that they have been attracted to Buddhadasa's teaching on practice of Dhamma, rather than his rational, demythologized interpretations of unscientific religious discourses. This suggests that the Buddhadasa's efforts to bring the internal practice of “Dhamma” to people's attention, was significant for the contemporary Thai Buddhists.

著者

伊藤 友美

出版者

東南アジア学会

雑誌

東南アジア : 歴史と文化 (ISSN:03869040)

巻号頁・発行日

no.38, pp.64-105, 2009

著者

伊藤 友美 森田 恭徳 三島 隆 久松 眞 山田 哲也

出版者

一般社団法人 日本応用糖質科学会

雑誌

応用糖質科学:日本応用糖質科学会誌 (ISSN:21856427)

巻号頁・発行日

vol.2, no.4, pp.236-240, 2012-11-20 (Released:2017-12-29)

参考文献数

13

被引用文献数

5 1

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小麦澱粉を乾熱処理し,その物理特性を調べた。加熱条件は200℃で0.5~2.0時間行った。表面上は,何れの乾熱処理澱粉も澱粉粒子の変化はほとんどなかった。X線回折と酵素感受性はコントロール(生澱粉)と乾熱処理1,2時間との間に違いがみられた。DSCパターンは乾熱処理時間が長くなるほど糊化温度が低温側に移行した。RVAによる粘度測定では,すべての乾熱処理澱粉でコントロールより著しく低下しており,極限粘度も同様に低下していたことから,乾熱処理により外観では変化がみられないが,内部では分子が著しく崩壊し,低分子化が起こっていることが推察された。

著者

伊藤 友美 土田 廣信 小原 章裕 水野 雅史 木村 忠彦

出版者

愛知みずほ大学

雑誌

瀬木学園紀要 (ISSN:18817181)

巻号頁・発行日

no.3, 2009-03-31

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`Shibukiri Mizu' (SM) is the supernatant containing astringency components obtained from azuki beans that have boiled in water for 6 min and then allowed to stand. Even though this supernatant is expected to contain many bioactive components, such as polyphenol glycosides, oligosaccharide and saponins, SM is currently disposed as food processing waste. In this atudy, we examined the antioxidative effects of SM. SM showed high antioxidative activity. These results indicate that food processing waste SM may be effectively re-utilized as antioxidative material.