著者

原 實

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.51, no.3, pp.01-037(420~456), 1968-12

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The Kṣatriyas, ruling and military caste in ancient India, had the Kṣatradharma as their guiding principle to be observed. But what is meant by the Kṣatradharma as is seen in the epic literature of ancient India? Broadly speaking, it falls into two categories: the dharma of the ruling caste in peace and that of the military caste in war.The former, which is almost equal to the Râjadharma, is applied to the ruling of the people in accordance with right and justice (protection and punishment), the preservation of order in the age-honoured caste system, and the honouring of the Brahmins, their spiritual authority. The distinctive feature of the Kṣatriyas, however, consists in power, which is denoted by such Sanskrit words as bhuja-virya, vikrama, virya, tejas, ojas, and bala. It is by dint of this power that the ruling caste is relied upon by the people. Besides power, anger (manyu) and steadfastness (dhairya) are also said to be peculiar to the Kṣatriyas, while detection (glâni), perseverance (kṣamâ) and boastfulness (vikatthana) are qualities improper to them. The praise of power among the Kṣatriya warriors makes the nature of the Kṣatradharma violent (raudra), and thus they are styled razor-hearted. Even murder of their elders and teachers is justified in the name of the Kṣatradharma. From the reliance of power derives the spirit of non-begging as their attribute. Thus it is only through their exercise of power, namely by appealing to the sword, that they accept or take anything from others. This exercise of power justified by the Kṣatradharma distinguishes them from robbers. The violent and merciless aspect of the Kṣatradharma naturally calls forth repulsion not only among commoners but also among some of the Kṣatriya warriors, and hence a number of passages found in the epic literature condemning the Kṣatradharma.It is in time of war, however, that the essence of the Kṣatradharma is best illustrated. The Kṣatriyas are said to be the caste who live on weapons and battles. Engagement in battles is said to be their duty. They are required to do their best in fighting without the slightest regard to their life. In battle they are forced to choose either of the two ways: to kill enemy or to be killed by enemy. If they kill enemy they will gain land and fame. Even if they are killed by enemy they are promised attainment to Heaven. Accordingly, battle is said to be never fruitless as long as, of course, they fight bravely. To die on the battlefield, which is put in such figures of speech as to lie on the arrow-bed and to embrace their beloved (i. e., bhûmi, “earth”), is highly praiseworthy of the Kṣatriya warriors; but to die at home surrounded by their family and relatives is a disgrace to them. When they fan on the battlefield or are “purified by weapons” they will be received by the heavenly nymphs (apsaras) and immediately sent to Heaven, which is called in such varied names as svarga, vîra-loka, and brahma-loka. Thus widows of the fallen warriors feel jealous of the earth and the heavenly nymphs who are supposed to embrace their husband. There is yet another alternative, namely, to retreat from the battlefield. Retreat is considered highly condemnable, for it is nothing but abandoning ,the Kṣatradharma. It is against the Kṣatradharma. The destiny that awaits such cowardly warriors is but to fall into hell.

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.51, no.2, pp.01-034(271~304), 1968-09

著者

原 實 池田 好幸 川上 明 白髭 健助

出版者

安全工学会

雑誌

安全工学 (ISSN:05704480)

巻号頁・発行日

vol.32, no.3, pp.160-163, 1993-06-15 (Released:2017-07-31)

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ブレーキ液が漏出するというリコールが多いので,国内乗用車メーカーのブレーキ液を用いて含水率と引火点および発火点の関係を調べた.その結果,クリーブランド解放式試験器によって測定した引火点は120~142℃で,含水率が大きくなるにしたがって上昇する傾向がみられる.また,ASTM-E659によって測定した発火点は204~213。Cで,水分の影響をあまり受けていないが,排気マニホールドや排気管などの表面温度よりもかなり低い.漏出したブレーキ液が発火する場合の条件は高温物体の温度だけでなく,ブレーキ液の量も影響していると考えられるので,実状に即した測定を行う必要がある.

著者

原 實

出版者

医学書院

巻号頁・発行日

pp.848, 1983-10-01

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容貌魁偉である.初対面の人は皆この大きな目玉に驚く.が内実は,心の優しい慈愛に満ちた人柄である. 本邦最初の無人戦車を製作した元砲兵工廠の新垣武久氏を父に,米本国移民の草分けであり,日系移民最初の米国市民権を取得し,後市民権運動に力を尽された弁護士仲村権五郎氏を母方の祖父に持つ毛並の良さ,進取の気性,不退転の意志を同時に享けておられる.

著者

原 實

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.1, pp.292-256, 1998-03

著者

原 實

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

no.9, pp.1-64, 2005-03

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これ迄、三回に亘って古代インドの女性観の諸側面を論じて来たが、今回はこのProjectの最終回に当って、残余の若干の問題を3章に亘って邦訳を通して見る事とした。その第一は疑惑を持たれた貞女の純潔の証明、第二は貞女の功徳の中から彼女の前世想起力、そして最後に生盲の由来を説く奇想天外な物語を紹介する。今回も又前回同様、今年度本学の演習に於いて学生諸君と共に読み進んだ所を提示するもので、この機会に演習に参加された諸君の熱意に感謝する。

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.51, no.4, pp.01-010(597~606), 1969-03

著者

原 實 川崎 信定 木村 清孝 デレアヌ フロリン ユベール デュルト 落合 俊典 岡田 真美子 今西 順吉 木村 清孝 末木 文美士 岡田 真美子 ユベール デュルト 田辺 和子 落合 俊典 デレアヌ フロリン 松村 淳子 今西 順吉 津田 眞一 北田 信 清水 洋平 金子 奈央

出版者

(財)東洋文庫

雑誌

基盤研究(B)

巻号頁・発行日

2006

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平成18年度より3年間、「古代インドの環境論」と題し、同学の士を誘って我々の専攻する学問が現代の緊急課題とどの様に関連するかの問題を、真剣に討究する機会を持ち得た事は極めて貴重な体験であった。外国人学者を交えて討論を重ねる間に、我々の問題意識はインド思想や佛教の自然観、地球観にまで拡がって行ったが、それらは現代の環境破壊や無原則な地域開発に警告する所、多大なるものがあった。「温故知新」と言われる所以である

著者

市原 實 木越 邦彦

出版者

地学団体研究会

雑誌

地球科学 (ISSN:03666611)

巻号頁・発行日

vol.1962, no.58, pp.35-36, 1962-01-25 (Released:2017-07-24)

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho (ISSN:03869067)

巻号頁・発行日

vol.77, no.1, pp.55-59, 1995-10

著者

原 實

出版者

学士会

雑誌

学士会会報

巻号頁・発行日

vol.2016, no.6, pp.13-17, 2016-11

著者

渡邉 恒雄 原 實 佐藤 孝雄

出版者

大阪音楽大学美学研究会

雑誌

ムネーモシュネー : 学術的「遊び」の広場 = Mnemosyne : interdisciplinary journal (ISSN:13464949)

巻号頁・発行日

no.20, pp.44-52, 2013-05

著者

原 實 安藤 充 桂 紹隆

出版者

東方学会

雑誌

東方学 (ISSN:04957199)

巻号頁・発行日

pp.123-164, 2014-05

著者

原 實

出版者

法華経文化研究所

雑誌

法華文化研究 (ISSN:02871513)

巻号頁・発行日

no.34, pp.93-104, 2008

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.92, no.2, pp.194-196, 2010-09

著者

原 實 Minoru Hara

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 = Journal of the International College for Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.9, pp.1-64, 2005-03-31

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Three topics, of uneven length, are discussed in this paper: (1) The way women can prove their chastity when suspected of infidelity. Two cases are presented: (1-1) Sita I translate Valmiki's Ramayana 6.102-106 into Japanese. In this fragment, Rama, who fears public rumour (janapavada), rejects Sita after recovering her from her confinement in the Lanka Island. In spite of her piteous protest, Rama does not accept her, and as human means (manusa-pramana) fail to prove her innocence, Sita resorts to divine means, i.e. ordeal (daivika-pramana). She invokes Agni, the fire god, and steps into it. Agni, however, does not burn her and thus testifies to her chastity. (1-2) Yasodhara Yasodhara, one of Sakyamuni's wives (the other two being Gupika and Mrgi), was doubted of her lack of chastity because she conceived just before the Buddha's departure from the palace and delivered on the same day of his awakening-the well-known story of Rahu's six-year stay in his mother's womb. According to several sutras preserved in Chinese translation, Suddhodana, her father-in-law, and other people accused her of being unchaste and sentenced her to death. Yasodhara (in some variants, together with Rahu) was thrown into fire, but the fire turned into a pond, which proved her chastity. In another narrative version, she herself threw Rahu, tied to a stone, into a pond in order to prove that he was a legitimate son. Water did not let Rahu sink, and this testified to Yasodhara's chastity. I translate and discuss six Chinese sutras describing the fire-ordeal and seven texts containing the water-ordeal, alongside their Sanskrit equivalents. Compared to the ordeal (divya) prescribed in later Smrti literature, these narratives are simple and closely related to sapatha and satya-vacana. (2) Jati-smarana (The miraculous power of a chaste woman) I offer a Japanese translation of Visnu-purana 3.18.53-104. This is a story of a king who undergoes bad re-births because of his talking to a heretic (pasanda). His queen, however, refuses to speak with the heretic and does not even look at him, keeping instead her eyes on the Sun. Even after her death as a sati, she continues to be faithful to the king and retains his memory. Because of her chastity, she is able to find her husband six times in various forms (dog, jackal, etc,) until she is finally united with him. (3) The story of Dirghatamas I translate Mahabharata 1.98 and 12.328.43-51 into Japanese. The lustful sage Brhaspati seduced Mamata, (the wife of Utathya, Brhaspati's own brother), and unites with her against her will. As Mamata was already pregnant with Dirghatamas, the latter notices Brhaspati's penis entering his mother's womb and kicks it out saying there is no room for his tejas or retas. Discovering that his semen was wasted and fell on earth, Brhaspaiti becomes angry and curses Dirghatamas to be born blind (jaty-andha). (The story seems to presuppose complete darkness in the womb.)

著者

原 實 Minoru Hara

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 = Journal of the International College for Advanced Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.6, pp.232-191, 2003-03-31

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Here is presented the well-known story of a Brahmin's family in danger with his wife, daughter and son, given in the Mahabharata 1.145-147. The article consists of two parts, a Japanese translation and a study.(I) The story is located in the Baka-vadha-parvan, where the man-eating Raksasa Baka demanded a victim from a Brahmin family, otherwise he threatened to devour all the four. First, the Brahmin deplores of the tragedy and suggested the possibility to offer himself as a victim (145). Upon this, his wife proposed to offer herself instead (146) and then his daughter repeated the same (147). Both the wife and the daughter insisted the important role of a father in family and triviality of the wife after bearing children and of the daughter as a nuisance for the family. In the statement of wife and daughter we can see how women were treated and regarded in ancient India. (II) The second part consists of three portions. (II-1) Responsibility of the Head of Family. Both the wife and the daughter emphasize the important role of a father in the family. The duty of family ptotection (pati<palana, bhartr <bharana) is attributed to him, whereas all other dependant upon him. Women are considered weak (abala). Wife without husband is anatha (without resort) or anavrta=nagna (uncovered) and is destined to be exposed to danger. (II-2) Women should not be killed. The wife dissuades her husband from going, insisting that if he go, he would be killed, but if she go, she may be safe, since it is the universal maxim that women should not be killed (avadhya). The maxim is observed even among dasyu (plunderers) as prescribed in the Steya-sastra. The maxim includes stri-purva, stri-nama, stri-svarupin, hence Bhisma did not fight with Sikhandin. (II-3) Remarriage of men and women. Despite the rule of monogamy established by Svetaketu (MBh.1.113) and Dirghatamas, (1.56), polygamy was prevalent and remarriage was admitted for men, but not generally for women. In the case of a man, it was part of his duty to remarry after his wife's death (MS.5.167, YS.1.89), though Rama refrained from remarrying after Sita's death (R.7.89.4). Yet, the life of a widow was miserable as Maddi speaks of it in the Vessantara-Jataka.

著者

原 實 Minoru Hara

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 = Journal of the International College for Advanced Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.8, pp.322-281, 2004-03-31

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The present article contains a Japanese translation of the well-known stories of three different types of women in ancient India. (1) The first is the story of the type of chaste woman as is related in the Markandeya Purana 16. The irritable sage Mandavya cursed her poor husband to lose his life upon the sun-rise. When hearing this, the devoted wife decided to prevent by the virtue of her chastity the sun-rise and thus succeeded in protecting her husband's life. For ten days the sun did not rise and darkness prevailed. Gods worried about this because they are afraid of a shortage of food in the morning sacrifice performed by the pious human beings. They resorted to another chaste woman, Anasuya, who promised them to restore the sun by the power of her chastity. She raised the sun and the curse was materialized. Then Anasuya revived the dead husband by satya-vacana. (2) The second illustrates the type of energetical woman as related in the Mahabharata 5.131-134 (Vidura-putranusasana). In this story a Ksatriya woman rebukes her son who abandoned the battle-field and encourages him to go back to war for further fight. Here we have the ideal of a Ksatriya woman. (3) The third (found in Mahabharata 13.38) speaks of the evil nature of woman (stri-svabhava-kathana). Being requested by the sage Narada, a divine courtesan Pancacuda enumerates various sorts of evils essential to the woman's nature. In order to illustrate this I have also translated a story given in the Pancatantra 4.5 and its variations in the Dasakumaracarita 6 and Kathasaritsagara 65 where a merciless woman betrayed her loving husband by her fickle misdeed with a cripple. Finally, I have also translated a relevant story in the Hitopadesa. It concludes with a verse saying that a woman surpasses a man twice in appetite (ahara), four times in cleverness (buddhi), six times in determination (vyavasaya), and eight times in sexual desire (kama).

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.89, no.3, pp.378-372, 2007-12

著者

原 實 Minoru Hara

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 = Journal of the International College for Advanced Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.5, pp.230-189, 2002-03-31

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Problems of gender have been attracting the attention of scholars such as sociologists, historians, and anthropologists, but if we are expected to write about the same problems in ancient India, Sanskrit philologists have to resort to textual evidence. Based upon such evidence as the Smrti prescriptions of asvatantrya about women, the literary motif of sex-change, and the traditional custom of Suttee, people are often inclined to emphasise as a characteristic of Indian society the predominance of men over women. But we meet also counter-evidence such as the eulogy of the mother, the idea of the better-half, and stories of pati-vratas. Often the negative side is revealed in stri-svabhava (the nature of condemned women) and the positive side in stri-dharma (women's duty as their ideal). In a series of papers we are planning to elucidate these aspects, but here in this paper we shall collect passages relevant to chaste women (pati-vrata) and discuss the mystic power inherent in women's chastity.