著者

静 春樹

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:18840051)

巻号頁・発行日

vol.63, no.3, pp.1315-1321, 2015-03-25

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本稿はマイトリパのヴィクラマシーラ僧院追放とアティシャの関与の問題を検討し,僧院における声聞乗の律と金剛乗の三昧耶の対立を述べる.マイトリパ(別名アドヴァヤヴァジラ)は有名な学匠でありタントラの実践者でもあった.マイトリパの生涯とその事績について論じた羽田野伯猷は,アティシャに十九年間師事したナクツォ訳経師からの口承に基づくとされる『アティシャ伝』に大きな信頼を置いてマイトリパの追放事件に言及している.Mark Tatzはこの問題を再検討しチベット人歴史家の方法論自体に疑問を挟み,羽田野論文に批判的な見解を提出している.本稿では最初にチベット人の歴史書を引用する.つぎにTatz論文の要点を紹介する.そこで筆者は,僧院規律に違犯して追放された出家者が,僧院の外部に何らかの活動拠点をつくり,それが金剛乗の信解者たちの交流の場となる可能性を指摘する.玄奘を始めとする中国人巡礼僧の報告によれば,インドの仏教僧院は「大小共住」であった.こうした状況下で,タントラ行の目的で酒を備えもち瑜伽女と目される女性と飲むことが僧院追放となるのであれば,ガナチャクラや「行の誓戒」「明の誓戒」などの金剛乗の信解者に義務づけられている行の実践はおよそ不可能となる.それらのタントラ的実践は単なる創作だったのであろうか.もし実際になされていたとすれば,問題はどこで実行されていたかである.ひとつ明確なことは,誰が僧院から追放されたとしても,その金剛乗の比丘は「ヴァーギーシュヴァラ準則」(bhiksum vajradharam kuryat)によって持金剛者のアイデンティティをもっていることである.僧院に属する金剛乗の比丘と僧院外部の在俗瑜伽行者が金剛乗の仲間内にだけ開かれた何らかの宗教施設でタントラ的行を実践することは可能だったはずである.金剛乗の世界が僧院以外の施設を建立し運営していたことは典籍に窺える.金剛乗の比丘たちはそのような施設を訪れタントラ的実践を行っていたと筆者は問題提起する.

著者

静 春樹

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.57, no.1, pp.418-414, 2008

著者

静 春樹

出版者

密教研究会

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.2006, no.217, pp.L7-L32,141, 2006-12-21 (Released:2010-03-12)

参考文献数

19

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The commentators on the Sarvatathagatatattvasamgraha-sutra (TS) divided Mahayana into Vajrayana and Paramitayana. They furthermore defined the overall history of Indian esoteric Buddhism as the history of Tantrism, and positioned as lower stages (Kriya, Carya) the entirety of early esoteric Buddhism, beginning with the arising of a new theory of praxis different from the practices of the paramitas before the formation of the TS. Afterwards, tantras with different doctrinal teachings and practice structures were grouped together in a way that was simultaneously a system of classification.This paper focuses on the four-fold and five-fold classification systems which were established after the Yogini-tantras appeared. An issue between two models will be shown to be the question of the relative ascendancy of the so-called Mother Tantra over Father Tantra. Next, the classificatory standard lying at the root of the differences between the two classification systems will be studied. Finally, regardless of differences in the criterion between two systems, the overall agreement of the acaryas on the five-fold tantra-grouping framework (Kriya, Carya, Yoga, Mahdyoga and Yogini) based on the historical development will be concluded.

著者

静 春樹

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.61, no.1, pp.412-407, 2012-12-20 (Released:2017-09-01)

著者

静 春樹

出版者

密教研究会

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.2007, no.219, pp.L9-L40,139, 2007-12-21 (Released:2010-03-12)

参考文献数

25

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In issues 216-217 of Mikkyo Bunka the author discussed the philosophical viewpoints having been held within Indian Buddhism by the three yanas of Sravakayana, Paramitayana, and Vajrayana. In the present article the author will discuss in outline the view of the position occupied by women in Vajrayana. This is a timely and cutting edge issue that involves questions revolving around feminism and postmodernism. First and foremost, we are all either male or female. Feminists have declared that textual studies forming the foundation of the humanities cannot avoid the issue of gender, but that an awareness of this has not been present initially in such studies. Some cultures have a symbol system focused on women such as is typified by the worship of the Madonna, yet contradictorily those societies in practice suppress women and take away their right to discourse. Feminism accuses the history of Indian Buddhism as being strongly androcentric, and further criticizes the cultural paradigm within Indian Buddhism in which statements of gender inequality have resorted to the shields of emptiness and transcendent practices to rationalize the suppression of women by men. Based on such criticisms, the author will present a general idea of the view of women within Vajrayana, and will provide a foundational report to serve as the basis for a constructive dialogue to approach this issue.In the first section the author provides an outline of discrimination against women in the history of Indian Buddhism. The second section will examine passages on the yogini and dakini deities developed in Vajrayana. Section three will study textual passages delineating the living yoga consorts treated as the physical manifestations of such deities. Section four will present passages describing the women who participated on an equal footing with men in the ganacakra tantric rite. In conclusion, the author will demonstrate the ideal of the female principle having been incorporated in Vajrayana doctrine and the indispensability of women in actual religious practices, in particular, the high degree of gender equality described in ganacakra meetings.

著者

静 春樹

出版者

密教文化研究所

雑誌

高野山大学密教文化研究所紀要 (ISSN:09103759)

巻号頁・発行日

no.27, pp.224-186, 2014-03

著者

静 春樹

出版者

密教研究会

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.2006, no.216, pp.L5-L35,166, 2006

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本稿は、金剛乗がインド密教史にパラダイムシフトをもたらした問題を論じる。インド密教全体と金剛乗の関係は重層的に交錯している。筆者はこれまでに築かれた先学の研究に準拠してインド密教史を寸写し、インド仏教において金剛乗の範疇を別立する理由を論じる。次に、金剛乗を信解する阿闍梨たちが行った教判に触れ、インド密教史における時代区分に関する分析概念を提起する。この論述の過程で、我々にとって、厳密な定義は困難であるとしてもそのイメージは共有されていると考えてよい「密教」に相当する用語をインドの文献に探る。最後に、金剛乗と仏教タントリズムの概念上での同異を明らかにする。

著者

静 春樹

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.65, no.2, pp.898-893, 2017

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<p>The emergence and propagation of the Kālacakratantra doctrine was a great event in the latter phase of Indian Buddhist history. Standing against antinomian trends that dominated some Buddhist groups in those days, the flag bearers of that doctrine brought some new systems into the Vajrayāna world, which consisted of tantra-oriented bhikṣus and lay yogins.</p><p>A commentary on the <i>Hevajratantra</i> named <i>Vajrapādasārasaṃgrahapañjikā</i> (<i>Pañjikā</i>, hereafter) was compiled based on the basic philosophy of the Kālacakratantra circle. First, this paper examines the problem of the complier of that text (Some believe that the <i>Pañjikā</i> was composed by Nāropa). Secondly, it discusses the period of the appearance of the Kālkacakra group. As the contemporary Italian scholar Claudio Cicuzza says, if the <i>Laghutantraṭīkā</i> written by Vajrapāṇi, one of the <i>Cakrasaṃvaratantra</i> commentaries, upon which the <i>Pañjikā</i> is based, and to which it refers several times, was the earliest text of the Kālacakra doctrine, it is highly plausible that a new system of organizational principles (an integrated system of bhikṣu-supremacism and meritocracy) was introduced into the Vajrayāna by Vajrapāṇi through group-oriented practices (<i>caryā</i>) such as the <i>gaṇacakra</i>. Furthermore, the appearance of the ritual called <i>vīrabhojya</i>, the sisterhood ritual of the <i>gaṇacakra</i>, can be ascribed to Vajrapāṇi himself. </p>

著者

静 春樹

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.66, no.1, pp.377-372, 2017

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<p>Vajrapāṇi, the author of <i>Laghutantraṭīkā</i>, a commentary on the beginning of the ten and a half stanzas of <i>Cakrasaṃvaratantra</i>, presented epoch-making theories and practices, which contributed to the newly emerging circle of the Kālacakratantra school. This paper firstly refers to the <i>vīrabhojya</i>-ritual (Heroes' feast), which is a saṃgha version of the <i>gaṇacakra</i> introduced to the Buddhist tantric world by Vajrapāṇi. Secondly the paper considers his basic opinion of the <i>bhikṣu-ācārya</i>'s supremacy to the <i>cellaka-ācārya</i> (monastery-dwellers, but non-monks, rather priests) and <i>gṛhastha-ācārya</i> (householders, lay Buddhist tantrists), considering the qualification of <i>vajrācārya</i> or <i>guru</i>. Vajrapāṇi proclaims the enforcement of Vāgīśvarakīrti's principle, '<i>bhikṣuṃ vajradharaṃ kuryāt</i>' through <i>abhiṣeka</i> rituals. Throughout his opinion of strong monastery-orientation and the principle of the organization constitution in the Buddhists world, we can presume his own identity of formally being a monk, after taking <i>abhiṣeka</i>, becoming a <i>vajradhara</i> (vajra-holder). In the last chapter of the <i>Laghutantraṭīkā</i>, Vajrapāṇi explains the application of Vajrayāna's discipline and suitable manner (<i>samaya</i>) to each category of Buddhist followers when they participate in the saṃgha's activities.</p>

著者

静 春樹

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.937-932, 2020

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<p>This paper argues that the concept of sexual-yoga in the <i>Āmnayamañjarī</i> is influenced by Vajrapāṇi's <i>Laghusaṃvaraṭīkā </i>(<i>LTṬ</i>). Vajrayāna Buddhists, specifically in the anuttarayoga stage, declared that their whole basic doctrine is based on and interrelated with <i>rāga </i>(<i>kāma</i>) <i>caryā</i>. Firstly, this paper elucidates the interpretation of <i>aṣṭasamaya</i>, the eight major applications of vows in the <i>Cakrasaṃvaratantra</i>, construed by Vajrapāṇi in his <i>LTṬ</i>. He applied the analytical concept of 'inner and outer' to this topic. He proclaims that in the case of 'inner,' emission of seminal fluid (<i>bindu</i>) must be prohibited unconditionally for the achievement of both mundane and supramundane accomplishments. In the case of 'outer,' however, practitioners should be allowed the emission of <i>bindu</i> for the experience of enjoyment and physical hygiene. Secondly, this paper argues that this important description by Vajrapāṇi in his <i>LTṬ</i> is cited in chapter 5 of Abhayākaragupta's <i>Āmnāyamañjarī</i>.</p>

著者

静 春樹

出版者

密教研究会

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.1997, no.196, pp.L1-L32, 1997

著者

静 春樹

出版者

Japanese Association of Indian and Buddhist Studies

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.50, no.1, pp.309-307, 2001-12-20 (Released:2010-03-09)

著者

静 春樹

出版者

Association of Esoteric Buddhist Studies

雑誌

密教文化 (ISSN:02869837)

巻号頁・発行日

vol.2007, no.219, pp.L9-L40,139, 2007

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In issues 216-217 of <i>Mikkyo Bunka</i> the author discussed the philosophical viewpoints having been held within Indian Buddhism by the three <i>yanas</i> of Sravakayana, Paramitayana, and Vajrayana. In the present article the author will discuss in outline the view of the position occupied by women in Vajrayana. This is a timely and cutting edge issue that involves questions revolving around feminism and postmodernism. First and foremost, we are all either male or female. Feminists have declared that textual studies forming the foundation of the humanities cannot avoid the issue of gender, but that an awareness of this has not been present initially in such studies. Some cultures have a symbol system focused on women such as is typified by the worship of the Madonna, yet contradictorily those societies in practice suppress women and take away their right to discourse. Feminism accuses the history of Indian Buddhism as being strongly androcentric, and further criticizes the cultural paradigm within Indian Buddhism in which statements of gender inequality have resorted to the shields of emptiness and transcendent practices to rationalize the suppression of women by men. Based on such criticisms, the author will present a general idea of the view of women within Vajrayana, and will provide a foundational report to serve as the basis for a constructive dialogue to approach this issue.<br>In the first section the author provides an outline of discrimination against women in the history of Indian Buddhism. The second section will examine passages on the <i>yogini</i> and <i>dakini</i> deities developed in Vajrayana. Section three will study textual passages delineating the living yoga consorts treated as the physical manifestations of such deities. Section four will present passages describing the women who participated on an equal footing with men in the <i>ganacakra</i> tantric rite. In conclusion, the author will demonstrate the ideal of the female principle having been incorporated in Vajrayana doctrine and the indispensability of women in actual religious practices, in particular, the high degree of gender equality described in <i>ganacakra</i> meetings.