著者

柳 幹康

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.69, no.1, pp.312-305, 2020-12

著者

服部 法照

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.42, no.1, pp.184-187, 1993-12-25 (Released:2010-03-09)

著者

任 京美

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.54, no.1, pp.512-509,1286, 2005-12-20 (Released:2010-07-01)

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One characteristic of Mahayana bodhisattva precepts is the idea of “self-ordination”. In the case where one has no teacher, self ordination means vowing to keep the Buddhist precepts personally. Although in self ordination the spiritual aspect is stressed, there also need to be certain conditions for it to take place. This characteristic is explained in the idea of “visionary experience”, found in the 23rd precept of the Fanwang jing. This essay examines the influence of selfordination as found in the Fanwang jing, taking into account the Huayan jing and the point of view of practice.Visionary experience is built up through practice. In this way, the visionary experience is based on practice, and the person who completes “self ordination” follows the influence of the Huayan jing in the Fanwang jing, hence bodhisattva non-regression is necessary for visionary experience. The disciple of the Buddha is penitent, practices and sees the visionary experience as proof of ordination. Accordingly, the visionary experience found in “self ordination” of the Fanwang jing should be understood from the point of view of practice.

著者

佐久間 祐惟

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.69, no.1, pp.108-111, 2020-12

著者

山口 希世美

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.69, no.1, pp.51-54, 2020-12

著者

田中 夕子

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.69, no.1, pp.55-59, 2020-12

著者

福士 滋稔

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.43, no.1, pp.262-266, 1994-12-20 (Released:2010-03-09)

著者

三枝 充悳

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.1, no.2, pp.390-391, 1953

著者

太田 久紀

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.21, no.1, pp.254-257, 1972

著者

岩井 昌悟

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.58, no.1, pp.364-359, 2009-12-20

著者

深瀬 俊路

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.39, no.2, pp.770-773, 1991-03-20 (Released:2010-03-09)

著者

村上 真完

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.59, no.2, pp.858-851, 2011-03-20 (Released:2017-09-01)

著者

千房 りょう輔

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.1, pp.506-503, 2019-12-20 (Released:2020-09-10)

参考文献数

6

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Ānāpānasati is a Buddhist practice aimed at obtaining various results by focusing awareness on one’s breath. It is currently attracting attention as Mindfulness. Previous research has often discussed this practice in relation to the cattaro satipaṭṭhānā (sometimes rendered “four foundations of mindfulness”), and the Ānāpānasatisutta has been regarded as the representative exponent of ānāpānasati. However, a comprehensive investigation of the Pāli canon shows that each Nikāya maintains a different system of ānāpānasati. Subsequently, taking the Paṭisambhidāmagga, an early Abhidhamma text, into consideration, we see that the idea of ānāpānasati as cattaro satipaṭṭhānā was inherited as a specific type that developed into various practices, and a unique theory was added to it. Thus, the starting point of ānāpānasati in the Theravāda originates in the Pāli canon.

著者

余 新星

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.873-870, 2020

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<p>This paper examines the logical stucture of Musō Soseki's 夢窓疎石 (1275–1351) thought. Musō's thought centers on the concept of "original endowment 本分," which means perfect enlightenment being endowed originally in every sentient beings. To match with this original endowment is the aim of Musō's Zen teachings. In Musō's view, a practioner should fulfill the fundamental cognition, namely, to realize the fundamental wisdom of original endowment at first, and then he should act out the post-enlightment cognition, using various skillful means to save the unenlightened sentient beings in the secular world. Based on this stucture, Musō expounded his synthetic Zen teachings.</p>

著者

福原 亮嚴

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.3, no.1, pp.289-291, 1954

著者

稲見 正浩

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.67, no.1, pp.366-359, 2018-12-20 (Released:2019-09-07)

参考文献数

5

被引用文献数

1

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It is well known that Dignāga’s syllogism consists of three members, namely thesis (pakṣa), reason (hetu), and example (dṛṣṭānta). Dignāga rejects the Naiyāyika’s theory of the five-membered syllogism, and does not regard application (upanaya) and conclusion (nigamana) as members of the syllogism, as he considers these to be of no value. According to him, hetu and two types of dṛṣṭānta should be stated to show the three characteristics of a correct probans, that is, pakṣadharmatā, sapakṣasattva, and vipakṣāsattva. In the Pramāṇasamuccaya (-vṛtti), Dignāga explains that pakṣa, stated to show the object of reasoning, is not nessesary for a proof. However, he cannot completely abandon the statement of pakṣa, and states a pakṣa in his syllogisms.Dharmakīrti’s syllogism drastically differs from Dignāga’s, as illustrated by a typical example as follows: “Whatever is produced is impermanent, like a pot, etc. And sound is produced.” Dharmakīrti’s syllogism consists of two members, vyāpti and pakṣadharmatā, and he never states a pakṣa. The statement of pakṣadharmatā may be regarded as hetu. However, unlike Dignāga, who states it with an ablative case as a reason, such as kṛtakatvāt, Dharmakīrti directly shows it, such as śabdaś ca kṛtakaḥ. The statement of vyāpti may be regarded as the dṛṣṭānta. Unlike Dignāga, who states two kinds of dṛṣṭānta, Dharmakīrti states only one kind. Moreover, the order of the two members is changed, with vyāpti stated first, and pakṣadharmatā stated second.From an historical perspective, Dharmakīrti and his followers regard the statement of pakṣadharmatā in their syllogism as hetu, even though it seems to play the role of upanaya. By making the statement of pakṣadharmatā, the general rule established is applied to the subject of concern. Such a statement is nothing but upanaya, and some logicians of other schools point out that the statement of pakṣadharmatā stated in Dharmakīrti’s syllogism should be regarded as upanaya, not as hetu. Therefore, Dharmakīrti’s syllogism structually resembles Aristotle’s syllogism in that vyāpti and pakṣadharmatā correspond to the major premise and the minor premise, respectively.

著者

根井 浄

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.54, no.1, pp.241-248,1261, 2005-12-20 (Released:2010-03-09)

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Nozoki Karakuri is a street performance. It took place in the 17th century. Spectators watch moving dolls and pictures, and so on, through a glass window in a box. Among the painted pictures, many were drawn from the idea of Buddhist Hell and Paradise. Nozoki Karakuri has been preserved in Fukae town, Nagasaki prefecture. It is one of the cultural treasures of Japanese Buddhism.

著者

塚本 啓祥

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.29, no.2, pp.547-551, 1981-03-31 (Released:2010-03-09)

著者

水谷 香奈

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.67, no.2, pp.633-639, 2019-03-20 (Released:2019-09-20)

参考文献数

19

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Hiratsuka Raichō (1886–1971) worked hard to acquire women’s rights in modern Japan. In her thought and actions, we can see the influence of the Rinzai Zen that Raichō learned when she was young, but in this paper, examining her critiques of Pure Land thought, I try to elucidate her attitude and view about not only Zen but all of Buddhism. In 1935, she published an essay defending the interpretation of Pure Land of Muramatsu Entai, a monk and Buddhist scholar. Raichō agrees with Entai’s assertion that “Pure Land is to make this world an ideal society.” In the background, there is the idea that “Pure Land is not outside of us, but in our heart,” which has been talked about in Zen and elsewhere. In addition, Raichō universalized the mysterious experiences in Zen and thought that the root of all religions had something in common. Not only Zen but her unique view of religion is reflected in her view on all of Buddhism.

著者

Shakya Sudan

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.59, no.2, pp.995-990, 2011