著者

山崎 元一

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.54, no.4, pp.483-490, 1972-03

著者

山崎 元一

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.53, no.3・4, pp.267-311, 1971-03

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The aim of the present essay is to clarify the exact position of the low-classed people, especially that of the untouchables, Caṇḍālas, in ancient Indian society. The writer seeked into this problem based on the Buddhist canons, as well as Arthaśāstra, Dharmasūtra and Dharmaśāstra.In the first section the writer assumed that the institution of untouchables had its origin in the pollution concept which is still prevalent among the primitive people. It seems that the institution was developed in its religious and ritualistic aspects by the Brahmans in the process of the establishment of the Aryan agricultural societies and the subsequent formation of the territorial states, and was finally established with the further support of the Kṣatriyas. This institution was also acceptable for the other two classes, Vaiśya and Śūdra, who were the chief producers of the relevant society.In the second section the writer discussed that this institution of the low-classed people developed into a complicated system itself, and there might have been a distinction of higher or lower ranks even among themselves. Among the low-classed people, so-called Caṇḍālas outnumbered the most, and was made the lowest untouchables of the society. In the next third section it was discussed that the Caṇḍālas were mostly forming kinship societies among themselves and settled in a circumference of a Varṇa Society, still keeping their traditional customs and manners and earning their livelihood by serving for the despised professions such as services concerning the death, which was regarded as the most filthy occupation.Finally, in the fourth section, problem of the contact between the members of Varṇa Society and the untouchables was discussed, based on the concrete evidences observed in the Buddhist canons, giving as well various theoretical regulations picked up from Arthaśāstra, Dharmasūtra and Dharmaśāstra. Among the above sources, the latter documents have been used chiefly to clarify the expiation ritual (prāyaścitta) which was developed by the Brahmans aiming at maintaining purity of the Varṇa Society. It was also pointed out that the members of the Varṇa Society could not generally avoid the contact with Caṇḍālas in their everyday life, despite of the strict taboo concerning the above.The institution of untouchables superficially seems to be based on extremely religious and ritualistic demands to maintain the purity of the Varṇa Society but there certainly existed behind it other social, economic and political demands. Namely, exclusion of the low-classed people was to frame the Varṇa Society from outside, and further to consolidate the inter-class relationships within the Varṇa Society making them the ritualistic status order (viz. four varṇas).

著者

山崎 元一

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.54, no.4, pp.87-94, 1972-03

著者

山崎 元一

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.49, no.3, pp.347-399, 1966-12

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The present article is the re-examination of the two legends closely connected with the Mahinda legend which the author examined in his last article in this journal (“The Mahinda Legend, A Critical Study”, Toyo Gakuho, XLVIII-2). In the present article, he asserts that: 1. Moggaliputta-Tissa, who was attributed to the teacher of Mahinda, must have been one of a famous thera (a senior monk) belonging to the Buddhist monk community of Avanti (including Sanchi and Ujjeni), since his name was found inscribed on two relic-caskets which were unearthed from two sûpas around Sanchi. 2. The legend of the sending of the missionaries to various countries may not be based on the historical facts but must be a fabrication of the Ceylonese monks, who divided the outlying lands of India into nine parts and where the famous missionaries were known, they picked up their names (such as Majjhantika, Mahādeva, Majjhima), and where such missionaries were unknown, they created fictional names to fill the blank in the legend (such as Rakkhita, Dammarakkhita, Mahârakkhita, Mahâdhammarakkhita.) They also put these missionaries under the command of Moggaliputta-tissa to give this famous thera the honour of organizing the great missionary work. 3. For the monks of Ceylon, who insisted on the orthodoxy of their school, it might have been necessary to put the legend of the Third Council before the legend of the Converting of Different Countries. In this process, they altered the place of Moggaliputta’s activities from Avanti to Pâtariputra, capital of Maghada. He was made, also, the president of the Council and the spiritual teacher of Asoka. 4. The early Ceylonese Buddhism developed under the direct influence of the Buddhism of Western India especially that of Avanti. Later Ceylonese monks needed to prove the authenticity of their religion and made such legends as above-examined ones to assert that their Buddhism was introduced directly from the home of Buddhism, i. e. Magadha. The author’s opinion will be endorsed by the fact that the similar change of places is also found in the legends of Vijaya, the founder of Ceylon, and Mahinda.

著者

山崎 元一

出版者

東洋文庫

雑誌

東洋学報 = The Toyo Gakuho

巻号頁・発行日

vol.53, no.3, pp.267-311, 1971-03

---

The aim of the present essay is to clarify the exact position of the low-classed people, especially that of the untouchables, Caṇḍālas, in ancient Indian society. The writer seeked into this problem based on the Buddhist canons, as well as Arthaśāstra, Dharmasūtra and Dharmaśāstra.In the first section the writer assumed that the institution of untouchables had its origin in the pollution concept which is still prevalent among the primitive people. It seems that the institution was developed in its religious and ritualistic aspects by the Brahmans in the process of the establishment of the Aryan agricultural societies and the subsequent formation of the territorial states, and was finally established with the further support of the Kṣatriyas. This institution was also acceptable for the other two classes, Vaiśya and Śūdra, who were the chief producers of the relevant society.In the second section the writer discussed that this institution of the low-classed people developed into a complicated system itself, and there might have been a distinction of higher or lower ranks even among themselves. Among the low-classed people, so-called Caṇḍālas outnumbered the most, and was made the lowest untouchables of the society. In the next third section it was discussed that the Caṇḍālas were mostly forming kinship societies among themselves and settled in a circumference of a Varṇa Society, still keeping their traditional customs and manners and earning their livelihood by serving for the despised professions such as services concerning the death, which was regarded as the most filthy occupation.Finally, in the fourth section, problem of the contact between the members of Varṇa Society and the untouchables was discussed, based on the concrete evidences observed in the Buddhist canons, giving as well various theoretical regulations picked up from Arthaśāstra, Dharmasūtra and Dharmaśāstra. Among the above sources, the latter documents have been used chiefly to clarify the expiation ritual (prāyaścitta) which was developed by the Brahmans aiming at maintaining purity of the Varṇa Society. It was also pointed out that the members of the Varṇa Society could not generally avoid the contact with Caṇḍālas in their everyday life, despite of the strict taboo concerning the above.The institution of untouchables superficially seems to be based on extremely religious and ritualistic demands to maintain the purity of the Varṇa Society but there certainly existed behind it other social, economic and political demands. Namely, exclusion of the low-classed people was to frame the Varṇa Society from outside, and further to consolidate the inter-class relationships within the Varṇa Society making them the ritualistic status order (viz. four varṇas).

著者

山崎元一著

出版者

刀水書房

巻号頁・発行日

1994