著者
神野 富一
出版者
甲南女子大学
雑誌
甲南女子大学研究紀要. 文学・文化編 = Studies in Literature and Culture (ISSN:1347121X)
巻号頁・発行日
no.43, pp.A1-A10, 2007-03-20

In this essay, I entered into a number of cases of Fudaraku Tokai, and showed that there was a historical change in the meaning of Fudaraku Tokai. In the end, I came to the conclusion that it had changed in the middle of 16th century. Before that, the meaning of Fudaraku Tokai was to reach Fudaraku alive. In the later half of the 16th century, however, it changed into "Jusuioujou" (i.e. to drown oneself wishing that he will be born again at Fudaraku), which was combined with the thought of the Pure Land.
著者
神野 富一
出版者
甲南女子大学
雑誌
甲南女子大学研究紀要. 文学・文化編 = Konan Women's University researches of literature and culture volume (ISSN:1347121X)
巻号頁・発行日
no.40, pp.A1-A8, 2004-03-18

Nikkou in Tochigi Prefecture is famous in Japan, together with Kumano. Above all, Mt. Nantai has been thought of as the Fudarakusen. Its history ascends to the Nara Era, and it has been said that Priest Shoudou from Shimotsuke is connected with the origin of the name. There are various opinions about the reason why a mountain of North Kantou was said to be Fudarakusen, the place where Kannon lives, from an early era. Mt. Nantai was called Mt. Futara in the old days, and it has been conventionally said that the old name was derived from Fudaraku. I think, however, that this theory has problems both historically and linguistically. My view is this : Mt. Futara was the mountain's name originally, meaning "two rough mountains". But because the name accidentally sounded similar to Fudaraku, and also because the natural environment around the mountain suited the name Fudaraku, Buddhist ascetics in those days named Mt. Nantai, Mt Fudaraku.
著者
神野 富一
出版者
中央図書出版社
雑誌
国語国文 (ISSN:09107509)
巻号頁・発行日
vol.66, no.9, pp.1-23, 1997-09
著者
神野 富一
出版者
甲南女子大学
雑誌
甲南女子大学研究紀要. 文学・文化編 (ISSN:1347121X)
巻号頁・発行日
vol.41, pp.A1-A9, 2005-03-18

Rakusanji, on the east coast of the Korean peninsula, is famous as the Korean Fudaraku, the place where Kannon lives. In this paper, I state how and when this Fudaraku originated. I have analyzed the articles in the Sangokuiji, and reviewed the belief in caves, the rite of the dragon in the East Sea, and the circumstances of the sea traffic in ancient times. And I presume that the belief in Rakusan was influenced by the belief in Fudasan in China, and originated in the latter half of the seventh century, and expanded in the middle of the ninth century. I also suggest that it was not only Buddhist priests, but also lay people who went over the sea, who contributed to the origin and expansion of these beliefs.