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4 0 0 0 OA 新資料『仏説八関斎戒秘密求生浄土心要』について

著者: 木村清孝
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.35, no.1, pp.126-131, 1986-12-25 (Released:2010-03-09)

2014-09-07 19:14:02
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4 0 0 0 OA 佛教的主體性について

著者: 長尾雅人
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.1, no.1, pp.49-54, 1952-07-20 (Released:2010-03-09)

2014-03-20 10:23:22
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3 0 0 0 OA Asvín-と Násatya-

著者: 後藤敏文
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.982-977, 1991-03-20 (Released:2010-03-09)

2023-12-27 11:35:50
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3 0 0 0 OA いわゆる「無表業の誤解」について

著者: 青原令知
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.848-841, 2017-03-20 (Released:2018-01-16)
参考文献数: 42

Nearly 90 years ago, Katō Seishin 加藤精神, the Buddhist scholar, pointed out that many Japanese scholars had some misunderstandings about avijñapti or non-expression, one of the distinguishing doctrines of the Sarvāstivāda. The opinion he claimed as a misunderstanding is that “the avijñapti plays a karmic role as a medium force between cause and its future result,” while he suggested the correct interpretation to be “a continuous function to restrain good and evil karma, abandoned in death at the latest.” This suggestion caused some controversies at the time, but afterward many Japanese researchers re-examined and approved his view as correct in its conclusion.In this paper, we elucidate the reason why those misunderstandings took place, considering the background of research in Japan. In Japanese traditional studies of the Abhidharmakośa, scholars handed down an explanation about avijñapti equal to Katō’s interpretation, and we cannot find any misunderstandings in the descriptions conforming to the tradition in those days. We find the misunderstandings mainly in many untraditional representations from the standpoint of the theory of the bīja or the function of seeds, identifying the avijñapti with the bīja of the Vijñānavāda or Sautrāntika. However, in the Abhidharmakośa, Vasubandhu actually rejects the avijñapti adopting the bīja theory, but he does not deal with the avijñapti as a substitute for the bīja, which is obviously confirmed from the context.Many Buddhist scholars in Japan used to make light of the Sarvāstivāda doctrine labelling Hīnayāna from the stance of Mahāyāna Buddhism. Such prejudiced approaches prevented them from a rational critique of the Abhidharma texts.

2023-12-23 00:03:03
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3 0 0 0 OA 『論事』の正典化―上座部大寺派における「声聞所説」と「仏所説」―

著者: 林隆嗣
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.445-438, 2018-12-20 (Released:2019-09-07)
参考文献数: 10

In his article, “The Doctorinal Canonization of the Kathāvatthu” (IBK, Vol.63, No.3, 2015, pp.1243–1249), Toshifumi Shimizu investigated a discussion about the Kathāvatthu in the Aṭṭhasālinī, and concluded that, in order to accept what was spoken by the Buddha’s disciples (sāvakabhāsita) as “the word of the Buddha,” Theravādins required three conditions: (1) being based on māṭikā demonstrated by the Buddha, (2) corresponding to sabbaññutañāṇa, and (3) being retroactively approved with anumodanā given by the Buddha. However, his argument is not reasonable. The Aṭṭhasālinī explicitly mentions the reason why the Kathāvatthu composed by Moggaliputtatissa is buddhabhāsita as that, after the prediction of the Buddha, Moggaliputtatissa, following the summary (māṭikā) established by the Buddha, expounded it with the method given by the Buddha. The commentator compares it with the Madhupiṇḍikasutta of the Majjhimanikāya. In this sutta, the Buddha gives his disciples a brief discourse, and later Mahākaccāna expounds it to them in detail. That is finally confirmed by the Buddha saying, “I would have explained it in the same way that Mahākaccāna did. Such is exactly the meaning of this. Receive it as it is.”It is noteworthy that the Pāli commentator did not intend to establish a general principle to regard sāvakabhāsita as buddhabhāsita, and also the Pāli commentator, in spite of his exertion to regard the Kathāvatthu as buddhabhāsita, agrees that what the Pāli tipiṭaka called “Buddhavacana” (the word of the Buddha) consists not only of buddhabhāsita, but also of sāvakabhāsita, and so on. Thus acknowledging a text to be buddhabhāsita is not equivalent to its canonization. Relating to the canonization of the Kathāvatthu, we may rather note that Moggaliputtatissa was pre-approved with the Buddha’s prediction and was entrusted as a successor by the arahats at the second council to purge the saṅgha by holding the third council with this work.

2023-12-19 06:28:25
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3 0 0 0 OA 出征するジャイナ教在家信者

著者: 河崎豊
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.53, no.1, pp.436-432, 2004-12-20 (Released:2010-03-09)
被引用文献数: 1 1

2023-09-07 21:17:57
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3 0 0 0 OA 如来蔵思想は仏教にあらず

著者: 松本史朗
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.35, no.1, pp.375-370, 1986-12-25 (Released:2010-03-09)

2023-08-08 09:57:33
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3 0 0 0 OA 複合語abhūtaparikalpaはkarmadhārayaか

著者: 金俊佑
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.1, pp.364-361, 2016-12-20 (Released:2017-10-17)
参考文献数: 8

Generally, the compound abhūtaparikalpa is understood to be a karmadhāraya. This paper argues that abhūtaparikalpa is not a karmadhāraya but instead a tatpuruṣa. Vasubandhu paraphrases abhūtaparikalpa as grāhyagrāhakavikalpa in the Madhyāntavibhāgabhāṣya. This means that abhūta corresponds to grāhyagrāhaka, and parikalpa corresponds to vikalpa. This grāhyagrāhakavikalpa is annotated as a tatpuruṣa by Kuiji 窺基. The same interpretation of this compound appeared in the translation of Paramārtha. Sthiramati also annotates abhūtaparikalpa as a tatpuruṣa. He regards abhūta as an adjective which modifies dvaya, not parikalpa. Therefore, the compound abhūtaparikalpa should be understood to be a tatpuruṣa.