著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.37, pp.149-203, 2009-10-20

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.37, pp.149-203, 2009-10

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.31, no.3, pp.199-215, 2006-03-15

---

According to the ancient Japanese, women can never be happy during their lives nor can theyget peace after death, because their minds are full of inborn defects such as jealousy, frivolity orcaprice. These defects are said to be sins, to which women themselves are solely responsible.The Japanese ascribed the authority of this view to Buddhist scriptures. However, descriptionsof such female defects are not found in Buddhist texts. Instead, female bodies are said there tobe disadvantageous to preparation for becaming Buddhas, because of physiological phenomenaconnected with generative function, such as menstruation, morning sickness and labour.Having read a Buddhist reference to disadvantages of female bodies, the Japanese of the ninthcentury mistook it for a reference to defects intrinsic to women's minds. And the well-knownJapanese proposition, "Women are naturally sinful and therefore quite hopeless," was thus establishedto justify the Japanese society in tormenting women for more than 1000 years.

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.2, pp.89-101, 2000-11-30

---

In eighth century Japan, a number of priests were summoned to recite the Yakusi-kyau. This was called "yakusi-kekwa" (confession of faults to[a image of]Yakusi). In this ritual, however, the Japanese did not confess faults and rather intended to stop misfortunes. As the legal system was established in the Nara Period, the primitive ritual called "harahe". (dusting off) ceased to function for atoning for sins and shifted its target from sins to misfortunes. This new system was called "oho-harahe" (dusting off on a larger scale). It was in the process of reform from harahe to oho-harahe that the Japanese yakusi-kekwa was established. Two kinds of rituals were performed in China before an image of Yao-shih: One is called "yao-shih-ch'ai", in which sinns were confessed so that they might be sunk and consequently future disasters might be prevented. The other is a life-prolonging ritual, in which the Yao-shih-ching was recited so that the supernatural power of Yao-shih might be exercised to cure a sick person. The Japanese yakusi-kekwa is a descendant of the yao-shih-ch'ai in that it is named "kekwa" (confession) and in that it is performed to avert misfortunes by wiping off sinns. And it is a descendant of the Chinese life-prolonging ritual in that sins are not confessed and in that the Yakusi-kyau is recited. However, it is unique and very Japanese in that Yakusi is no longer Bhaisajyaguru nor Yao-shih and functions now as a Japanese kami who has entered the image of Yakusi: Gratified at the recitation, he quells his anger and stops causing misfortunes just like any other kami.

著者

小林 信彦 Nobuhiko Kobayashi

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.36, pp.81-196[含 英語文要旨], 2009-03

---

Paul Carus (1852-1919) wrote a short Buddhist narrative called "The Spider-web" in 1894 and Teitaro Suzuki (鈴木貞太郎 1870-1966) translated it into Japanese in 1898. Ryunosuke Akutagawa (芥川龍之介 1892-1927) adapted it for children in 1918. Entitled "Kumo-no-ito" (蜘蛛の糸 a spider's thread), this adaptation was evaluated highly among Japanese critics and adopted in many schoolbooks. In spite of its high reputation among critics, however, Akutagawa's Kumo-no-ito is not a success as an adapted story. Ignorant of the Buddhist tradition, Akutagawa missed Carus's points and failed to construct a coherent story. Modern philological study of Buddhist texts was established in Europe in the nineteenth century and excellent research results were produced there. Having taken advantage of them, Carus knew much about ancient Buddhist literature. His tale is faithful to the Buddhist tradition and coherent as a whole. Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote "The Spider-web," which runs as follows: A sinner called Kandata has been suffering tortures in Hell. Having appeared on earth, Buddha sheds rays. Spreading everywhere, they reach even Hell. And he sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. (Here the rays are a symbol of Buddha's teaching.) The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as atman (self). The Hindus believe that an entity called "atman" subists in every human or animal body. In contrast, the Buddhists deny the existence of atman. Kandata falls back into Hell, because he proves that the illusion of atman is still upon him, saying that the cob-web is his alone. In translating "the illusion of atman (self)," the ancient Chinese used the expression "wozhi-wangnian" 我執-妄念, which means "the mistaken idea approving the existence of atman," "wo" 我 (I) being equivalent to the Sanskrit "atman." The ancient Japanese borrowed the word "wo-zhi

著者

小林 信彦

出版者

京都大學文學部

雑誌

京都大學文學部研究紀要 (ISSN:04529774)

巻号頁・発行日

vol.27, pp.1-21, 1988-03-31

---

この論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。

著者

小林 信彦 Nobuhiko KOBAYASHI

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.25, no.2, pp.35-50, 2000-01-24

---

In ancient India, the Buddhist samgha as a self-governing community maintained order by means of its own law called "vinaya." Violators were punished according to vinaya. On the other hand, all Buddhists, whether monks or laymen, were expected to follow particular customs called "sila." Unlike vinaya, this was not compulsory and did not carry penalties. In Japan far away from the original land of Buddhism, no one paid attention to the distinction between vinaya and sila, because temples were the apparatus of government and there was no samgha to be governed by vinaya. Under such circumstances, Saicho (766-822) openly repudiated vinaya and replaced it with sila. From that time down to this day, the Japanese have been convinced that the essence of true Buddhism consists in the repudiation of vinaya.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.37, pp.293-375, 2007-12-10

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.30, pp.3-50, 2004-07-01

---

In the story of Jataka 316, a hare jumps into fire to offer his own body as broiled meat. This is a story of extreme self-sacrifice. The hare does this extreme act in order to satisfy a condition for becoming a buddha. This story was transmitted to Japan and adapted as konjakumonogatari-shu(今昔物語集) 5.13. However, its keystone has changed. The Japanese hare is not interested in becoming a buddha. Instead, the hare aims to acquire makoto-no-kokoro (誠ノ心 sincere heart): one who is possessed of it is said to defer his own profit to the interest of others.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.33, pp.57-67, 2005-12-20

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.38, pp.1-37, 2008-07-25

---

Called Toyoashihara-no-nakatsukuni (豊葦原の中津国) in the mythological age, Japan is described as a country where grass or trees and stones or rocks are fierce and vociferous. Japanese plants and minerals have feelings and express them just like human beings from time immemorial. Since then the Japanese have believed that a tama (soul) subsists in everything that exists on earth. This is the core of Japanese culture, which the Japanese keep still now.There is another system of belief which can never be compatible with this Japanese culture. That is the Buddhist system, which presupposes that minds "transmigrate." When a body dies, the mind leaves it and enters an embryonic germ, and a new life begins. It is only those endowed with a mind that can transmigrate and succeed in becoming a Buddha. Human beings and animals belong to one world and plants and menerals to another. There is a line of demarcation, impossible to get over between the two worlds.The Japanese refuse to accept this point. as it contradicts the principle of Japanese culture. All Japanese leaders of religion agree in removing the line between animals and plants. They deny the Buddhist system of Indian origin. And here appears an interesting character who was unique in maintaining the Japanese principle.Kenchi ( 顯智) was a leader of the followers of Shinran ( 親鸞) in Shimotsuke (下野) from the latter half of the 13th century to beginning of the 14th century. He said that plants are preachers as well as humans. He believed that plants are not different in their nature from human beings. In the view of Kenchi, this was a universal truth and there should be expressions in Buddhist scriptures to support it. He claimed to have found two relevant passages in the Dafodingshoulengyanjing (大佛頂首楞嚴經).In the first passage it is said that plants become humans and humans become plants. It follows that plants and humans are transformed into each other and that plants can become humans at will. In the second passage it is said that clods of earth raised by owls grow into owls and that plant seeds raised by birds grow into birds. It follows that minerals are transformed into animals and plant seeds are transformed into animals. So Kenchi asserted that plants and minerals are regardedas the same in their nature as humans in the Buddhist scripture.It is to be regretted that Kenchi's quotations are beside the point for two reasons. In the first place, the text of the Dafodingshoulengyanjing is not authentic as it was made up by a Chinese writer. The stories of owls raising clods and birds raising seeds have been handed down among the Chinese from the time of Simaqian (司馬遷145_86BC) Secondly, the passages quoted by Kenchi occur in the text as negatve examples. The first one demonstrates the view of the ignorant, and the second one introduces the view of followers of an anti-Buddhist cult.Japanese religious leaders who call themselves advocators of Buddhism are all faithful to their own tradition. In removing a the boundary between animals and plants, they are practical deniers of Buddhism. Among them Kenchi is worthy of our attention. He is so ignorant as to quote passages intended to give counter-examples in an unauthentic Chinese text. Unlike the others, he is unsophisticated and all the easier to understande. His case symbolizes straightforwardly the contradictive aspect observed in the Japanese tradition.

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.36, pp.81-196, 2009-03-10

---

Paul Carus (1852-1919) wrote a short Buddhist narrative called "The Spider-web" in 1894 and Teitaro Suzuki (鈴木貞太郎 1870-1966) translated it into Japanese in 1898. Ryunosuke Akutagawa (芥川龍之介 1892-1927) adapted it for children in 1918. Entitled "Kumo-no-ito" (蜘蛛の糸 a spider's thread), this adaptation was evaluated highly among Japanese critics and adopted in many schoolbooks. In spite of its high reputation among critics, however, Akutagawa's Kumo-no-ito is not a success as an adapted story. Ignorant of the Buddhist tradition, Akutagawa missed Carus's points and failed to construct a coherent story. Modern philological study of Buddhist texts was established in Europe in the nineteenth century and excellent research results were produced there. Having taken advantage of them, Carus knew much about ancient Buddhist literature. His tale is faithful to the Buddhist tradition and coherent as a whole. Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote "The Spider-web," which runs as follows: A sinner called Kandata has been suffering tortures in Hell. Having appeared on earth, Buddha sheds rays. Spreading everywhere, they reach even Hell. And he sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. (Here the rays are a symbol of Buddha's teaching.) The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as atman (self). The Hindus believe that an entity called "atman" subists in every human or animal body. In contrast, the Buddhists deny the existence of atman. Kandata falls back into Hell, because he proves that the illusion of atman is still upon him, saying that the cob-web is his alone. In translating "the illusion of atman (self)," the ancient Chinese used the expression "wozhi-wangnian" 我執-妄念, which means "the mistaken idea approving the existence of atman," "wo" 我 (I) being equivalent to the Sanskrit "atman." The ancient Japanese borrowed the word "wo-zhi

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.28, no.3, pp.247-267, 2003-03-20

---

As the legislation sytem was established in ancient Japan, the harahe (祓) ceased to function as punishment. It developped into the o-harahe (大祓) to remove deceases and calamities as well as sins. When the Japanese added new items to the list of tumi (罪) in the norito (祝詞), they borrowed words for deceases and calamities from the Yakusikyo (藥師經): Thus they introduced into the list sirahito (lepra alba), kokumi (tumor-induced rickets), and calamities of hahumusi (creeping reptiles and worms) and of takatu-tori (birds on high).

著者

小林 信彦 Nobuhiko KOBAYASHI

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.25, no.2, pp.35-50, 2000-01

被引用文献数

1

---

In ancient India, the Buddhist samgha as a self-governing community maintained order by means of its own law called "vinaya." Violators were punished according to vinaya. On the other hand, all Buddhists, whether monks or laymen, were expected to follow particular customs called "sila." Unlike vinaya, this was not compulsory and did not carry penalties. In Japan far away from the original land of Buddhism, no one paid attention to the distinction between vinaya and sila, because temples were the apparatus of government and there was no samgha to be governed by vinaya. Under such circumstances, Saicho (766-822) openly repudiated vinaya and replaced it with sila. From that time down to this day, the Japanese have been convinced that the essence of true Buddhism consists in the repudiation of vinaya.

著者

小林 信彦 Nobuhiko KOBAYASHI 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.26, no.3, pp.107-140, 2001-03-15

---

Japanese kamis who hate sins get angry and bring about disasters when men do wrong. Without sins they are happy and do not cause disasters. Taking advantage of this behaviour, the Japanese framed the idea of kekwa They tried to soothe angry kamis by chanting sutras as magic formulae in order to stop disasters such as droughts and plagues. This is a new type of harahe and therefore repenting is not involved in spite of its name "kekwa" (to repent).

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.30, pp.99-128, 2006-01-15

---

In a European folk tale called Saint Peter's Mother, an old woman, who was wicked in her life and fell to Hell, is pulled out of Hell with the aid of an onion. Other sinners in Hell take hold of her, so that they may be pulled out along with her. Noticing this, she kicks them. At that moment, the onion breaks, and all fall back into Hell. It is found that she is still mean, just as she was in her former life, and unworthy of being rescued from Hell. Many variants of this story are found all over the Christian world. And Henry F. Fullenwider proposes to add one more to the list of variants(Fullenwider, "The Onion and the Spiderweb: Paul Carus' Karma and Other Literary Variants of Grimms' Sankt Peters Mutter [Bolte/Polvka, num. 221]," Fabula 28, 1987, pp. 320-326). The story which he takes up as a new variant of Saint Peter's Mother is unique in that it is a Buddhist story composed by a European. It is The Spider Web of Paul Carus(1852-1919), who was born and educated in Germany, and immigrated to America to be an advocator of "religion of science" as editor of The Open Court. As Kayoko Nagao(長尾佳代子)points out in her paper(長尾,「芥川龍之介『蜘蛛の糸』原作の主題 -ポ-ル・ケ-ラスが『カルマ』で言おうとしたこと-」,『仏教文学』27, 京都, 2003, pp. 161-172), The Spider-web is based on an episode that is repeated in such collections of Buddhist narratives as the Avadnaataka and the Divyvadna. This ancient Buddhist episode consists of four parts: When Buddha appears on earth, he smiles and sheds light,* which reaches all places including Hell (1). Bathed in Buddha's light, sinners in Hell are cheered (2). Thereupon Buddha sends his proxy to Hell (3). And those sinners there seize the opportunity for deliverance in the distant future (4). Lon Feer's translation of the Avadnaataka had appeared two years before Carus published his Spider Web(Avadnaataka, cent lgendes buddhiques, traduites du sanskrit par M. Lon Feer, Annales du Muse Guimet 18, Paris, 1891). Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote The Spider Web, which runs as follows: A sinner called Kandata has been suffering tortures in Hell. When Buddha appears on earth, the light shed by him reaches Hell and sinners there soften. Buddha sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as tman(self). Kandata falls back into Hell, because he has not thrown away the illusion of tman, saying that the cobweb is his alone. A memory of Saint Peter's Mother might have come to Carus, when he wrote the scene of falling again into Hell, but this is not the core of the story. The Spider Web is a failure story composed on the basis of the tradi-tional Buddhist episode. Being ignorant of this, Fullenwider misses the meaning of Carus' story, and he puts a special emphasis on the scene of falling back into Hell. The Spider Web of Paul Carus cannot be a variant of Saint Peter's Mother. *Here light is a symbol of Buddha's teaching.

著者

小林 信彦

出版者

桃山学院大学

雑誌

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.28, pp.19-62, 2004-12-10

著者

小林 信彦

出版者

京都大学

雑誌

京都大學文學部研究紀要 (ISSN:04529774)

巻号頁・発行日

vol.27, pp.21_a-1_a, 1988-03-31

---

この論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。

著者

新熊 悟 小林 信彦 前田 真紀 森戸 啓統 北村 華奈 浅田 秀夫 宮川 幸子

出版者

日本皮膚科学会大阪地方会・日本皮膚科学会京滋地方会

雑誌

皮膚の科学 (ISSN:13471813)

巻号頁・発行日

vol.6, no.2, pp.169-174, 2007 (Released:2010-12-06)

参考文献数

20

---

57歳,女性。解離性障害による昏迷状態のため経口摂取が不可能となり,当院精神科に入院中,顔面にびまん性の紅斑・浮腫が出現した。その後,口囲に鱗屑が付着するようになり,びらん・膜様鱗屑を伴う紅斑が急速に全身に拡大した。Nikolsky 現象陽性。迅速凍結切片により表皮浅層での裂隙形成を確認し,staphylococcal scalded skin syndrome(SSSS)と診断した。起炎菌はMRSAであった。アルベカシンの点滴静注により皮疹は速やかに治癒した。成人SSSSの鑑別診断として最も重要な疾患は中毒性表皮壊死剥離症型薬疹であり,両疾患を病理組織学的に鑑別する迅速診断法に習熟する必要がある。

著者

小林 信彦 Nobuhiko Kobayashi

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.30, pp.99-128, 2006-01-15

---

In a European folk tale called Saint Peter's Mother, an old woman, who was wicked in her life and fell to Hell, is pulled out of Hell with the aid of an onion. Other sinners in Hell take hold of her, so that they may be pulled out along with her. Noticing this, she kicks them. At that moment, the onion breaks, and all fall back into Hell. It is found that she is still mean, just as she was in her former life, and unworthy of being rescued from Hell. Many variants of this story are found all over the Christian world. And Henry F. Fullenwider proposes to add one more to the list of variants(Fullenwider, "The Onion and the Spiderweb: Paul Carus' Karma and Other Literary Variants of Grimms' Sankt Peters Mutter [Bolte/Polvka, num. 221]," Fabula 28, 1987, pp. 320-326). The story which he takes up as a new variant of Saint Peter's Mother is unique in that it is a Buddhist story composed by a European. It is The Spider Web of Paul Carus(1852-1919), who was born and educated in Germany, and immigrated to America to be an advocator of "religion of science" as editor of The Open Court. As Kayoko Nagao(長尾佳代子)points out in her paper(長尾,「芥川龍之介『蜘蛛の糸』原作の主題 -ポ-ル・ケ-ラスが『カルマ』で言おうとしたこと-」,『仏教文学』27, 京都, 2003, pp. 161-172), The Spider-web is based on an episode that is repeated in such collections of Buddhist narratives as the Avadnaataka and the Divyvadna. This ancient Buddhist episode consists of four parts: When Buddha appears on earth, he smiles and sheds light,* which reaches all places including Hell (1). Bathed in Buddha's light, sinners in Hell are cheered (2). Thereupon Buddha sends his proxy to Hell (3). And those sinners there seize the opportunity for deliverance in the distant future (4). Lon Feer's translation of the Avadnaataka had appeared two years before Carus published his Spider Web(Avadnaataka, cent lgendes buddhiques, traduites du sanskrit par M. Lon Feer, Annales du Muse Guimet 18, Paris, 1891). Carus had diligently studied Buddhism, read almost all translations of Buddhist scriptures then available in Europe, and written many books on Buddhism. So he was following the Buddhist tradition when he wrote The Spider Web, which runs as follows: A sinner called Kandata has been suffering tortures in Hell. When Buddha appears on earth, the light shed by him reaches Hell and sinners there soften. Buddha sends a spider as his proxy to Kandata, who takes hold of the web and begins to climb up. Soon he feels the thread trembling, for many sinners are climbing after him. Kandata becomes frightened and shouts, "Let go the cobweb. It is mine." At that moment, the spiderweb breaks, and all fall back into Hell. The meaning of this story is that it is essential to follow Buddha's teaching, according to which there exists no such thing as tman(self). Kandata falls back into Hell, because he has not thrown away the illusion of tman, saying that the cobweb is his alone. A memory of Saint Peter's Mother might have come to Carus, when he wrote the scene of falling again into Hell, but this is not the core of the story. The Spider Web is a failure story composed on the basis of the tradi-tional Buddhist episode. Being ignorant of this, Fullenwider misses the meaning of Carus' story, and he puts a special emphasis on the scene of falling back into Hell. The Spider Web of Paul Carus cannot be a variant of Saint Peter's Mother. *Here light is a symbol of Buddha's teaching.