著者

赤塚 祐道

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.68, no.2, pp.713-718, 2020-03-20 (Released:2020-09-10)

参考文献数

2

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Studies of Kakuban (覚鑁, 1095–1143) are based on the Kōgyō Daishi zenshū (興教大師全集). However, regarding Kakuban’s representative work, the Gorin kujimyō himitsushaku (五輪九字明秘密釈), a comparison of the Kōgyō Daishi zenshū text with various other sources reveals differences in words and phrases. A comparison of the manuscript and printed editions shows that the following classification can be made: (1) the Hokekyō-ji and Shōmyō-ji texts, (2) the Ninna-ji text and the Buzan Mitsugon shohishaku printed text, (3) the Chisan Mitsugon shohishaku printed text and the Kōgyō Daishi zenshū text, and (4) other manuscripts.In group (1), the Hokekyō-ji text (copied 1251) and the Shōmyō-ji text (copied 1254) are in agreement in their attached annotations, obverse annotations, verses, and lacunas. They are clearly in the same lineage. In group (2), the Ninna-ji text (copied 1308) and Buzan printed text (published around 1690) are alike in their okurigana and words and phrases. They are chronologically separated, but the two texts are in a close relationship.For group (3), the Chisan text is a revision of the Buzan text, with corrections in the Chinese word order and illustrations added. The Kōgyō Daishi zenshū text was edited with reference to the words and phrases and illustrations in the Chisan text. The texts in group (4), including the former Kanchi-in text, the Zuishin-in text, the colored Shōmyō-ji text, the Hōki-in text, and others do not belong to groups (1) and (3), and with the exception of the okurigana are close to (2) the Ninna-ji text.As explained above, the manuscripts of the Gorin kujimyō himitsushaku fall into four groups. From this it will be noted that the Kōgyō Daishi zenshū text does not necessarily transmit the content of all the preceding manuscripts.

著者

赤塚 祐道

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.70, no.1, pp.189-194, 2021-12-20 (Released:2022-09-09)

参考文献数

4

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The sūtra named Que wenhuang shenzhou jing却温黄神呪経 contains a method for curing epidemics accompanied by high fever. This method was to recite the names of seven kijin鬼神 demons to eliminate the invisible epidemic. In later times it was believed that enshrining the seven kijin demons or Matari-jin摩怛利神 and reading this text would prevent epidemics. The names of Matari-jinja摩怛利神社 or Shichiki-jinja七鬼神社 shrines remain to the present day.This paper discusses how the demons in the sūtra are connected to faith in Matari-jin as it developed from the Que wenhuang shenzhou jing. As mentioned above, seven demons are taught in the Que wenhuang shenzhou jing. The Shichi-Kijin七鬼神 painting in the Kyoto City University of Arts is one example of faith in Matari-jin, and can be traced back to the Shichimonyo-ten maṇḍala七母女天曼荼羅 taught in the thirteenth chapter of the Liqu jing理趣経. That is to say, the Shichi-Kijin painting and the Shichimonyo-ten maṇḍala both have Makakyara-ten摩訶迦羅天 as their central deity, with the seven kijin demons painted around him. This Makakyara-ten is Mahākāla, who manifests as Matari-jin, the god of epidemics.The Que wenhuang shenzhou jing and esoteric Buddhist practice are deeply involved in the background to this faith in Matari-jin, and this sūtra was read and Matari-jin was worshipped to dispel epidemics.

著者

赤塚 祐道

出版者

日本密教学会事務局

雑誌

密教学研究 (ISSN:09113487)

巻号頁・発行日

no.36, pp.81-94, 2004-03