著者

Almogi Orna

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

no.14, pp.135-212, 2010-04

著者

津田 眞一

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.3, pp.31-67, 2000-03

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This paper aims at describing the system of the Mayasamvaratantra, which, together with the system of the Guhyasamaja-tantra, serves as a bridge between the Sarvatathagatatattvasamgraha-tantra, the foundation of a genuine esoteric system of attaining enlightenment instantaneously, and the Hevajra-tantra, the extremity of Tantric Buddhism, in the historical development of Buddhist thought in India. In the case of tantric system such as the system of the Mayasa mvara-tantra, the "thought" is not presented directly in any teachings or dogmatic systems apparent on the surface of the text ; as a result, any restoration must be done through analyzing the hidden meaning of the mandalas of the system. This is why we investigate, in the present paper, the structure and contents of the original image of the world which is said to have as appeared to Gotama, the Buddha, in his experience of enlightenment, His experience forms the substance of his second 'sattanam cutupapata-nana' (that is, the wholeaggregate of all the chains of transmigratory lives of all living beings), and its mahayanic transformations and substantializations as given in the system of the Gandavyuha-sutra, We realize the meaning of the mandalas of the Mayasamvara-tantra only when we observe them ageinst the background of the coherent transitions of the Buddhist image of the world. This course was first set by the "critical" development of the Mahayanic system of the Gandavyuha-sutra from the original system of the Buddha himself.

著者

四津谷 孝道 Kodo Yotsuya

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 = Journal of the International College for Advanced Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.3, pp.354-333, 2000-03-31

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The Middle Way may be, roughly speaking, understood from the philosophical point of view that things are neither existent nor nonexistent(非有非無). Nagarjuna seems to assume that this philosophical understanding of the Middle Way is taught so as to cancel any discursive knowledge whatsoever, including discursive knowledge of existence and that of non-existence, both of which pertain to the most fundamental categories by which to comprehend phenomena. Tsong kha pa gives two sorts of interpretations of "neither existcnce nor non-existence." In a context which concerns "the four alternative positions" (catuh-koti) along the same lins as Nagarjuna does and assumes that one should negate any discursive knowledge whatsoever that presupposes hypothesized entitics, namely, not only hypothesized existence (有), but hypothesized non-existence (無) as well. However, unlike other Madhyamaka followers, including Nagarjuna, he thinks that mental activities should be classified as virtuous (prajna) viz. the understanding of non-substantiality (vicious). We must not discard the former. In another context, he gives another interpretation of it in terms of the "two truths theory" (satya-dvaya). It shows that the hypothesized entities are denied on the uhimate level(非有), but everyday things must remain undenied(非無)on the conventional level.

著者

四津谷 孝道

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

no.3, pp.354-333, 2000-03

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The Middle Way may be, roughly speaking, understood from the philosophical point of view that things are neither existent nor nonexistent(非有非無). Nagarjuna seems to assume that this philosophical understanding of the Middle Way is taught so as to cancel any discursive knowledge whatsoever, including discursive knowledge of existence and that of non-existence, both of which pertain to the most fundamental categories by which to comprehend phenomena. Tsong kha pa gives two sorts of interpretations of "neither existcnce nor non-existence." In a context which concerns "the four alternative positions" (catuh-koti) along the same lins as Nagarjuna does and assumes that one should negate any discursive knowledge whatsoever that presupposes hypothesized entitics, namely, not only hypothesized existence (有), but hypothesized non-existence (無) as well. However, unlike other Madhyamaka followers, including Nagarjuna, he thinks that mental activities should be classified as virtuous (prajna) viz. the understanding of non-substantiality (vicious). We must not discard the former. In another context, he gives another interpretation of it in terms of the "two truths theory" (satya-dvaya). It shows that the hypothesized entities are denied on the uhimate level(非有), but everyday things must remain undenied(非無)on the conventional level.

著者

津田 眞一

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.1, pp.61-105, 1998-03

著者

津田 眞一

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.8, pp.109-209, 2004-03

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This article is an attempt to clarify the original meaning of sapore (in Japanese, sabanya). Quite surprisingly, a leading Japanese scholars misread this word, which occurs in the phrase諸佛菩提薩婆若海of the jingang sanmei jing金剛三昧經,and confuse it with薩般若as employed by Won, hyo元曉in諸佛菩薩般若海of his Commentary on the Jingang sanmei jing金剛三昧經.The latter term is construed as 'the sea of prajna般若'or the origin根源of all Buddhas and Bodhisattvas. Sapore薩婆若'is a phonetic transcription of the Sanskrit word sarvajnata in the Astasahasrikaprajnaparamita (hereafter, ASSP), the earliest and most important text of the whole Prajnaparamita literature, and is usually rendered as 'omniscience'. In the original context of the ASSP, it refers to the other world or the celestial/paradisiac world (which I call 'world A'). in the pan-Buddhist two-world theory, this is the world transcending the real, earthly world of the living beings ('world B'). In the course of the historical development of the Buddhist Weltanschauung, the notion sarvajnata as the other world replete with immeasurable brilliant buddhadharmas finds its final from in the vajradhatu 'adamantine realm'金剛界.This is the mandalaor the aggregate of 'all Tathagatas countless as the sands of the Ganges' in the Sarvatathagatatattvasamgraha-tantra (hereafter, STTS), the main text of esoteric Buddhism in India, and it provides us with the ultimate framework on which the Buddhist idea of human life could and should be rebuilt. The transformation of the idea of world A from the sarvajnata of the ASSP into the vajradhatu of the STTS was a matter of historical necessity. This gradual transition can be followed by tracing the Sanskrit equivalents of薩婆若from sarvajnata to sarvajnajnana and passing through sarvakarajnana, a distinct stage reflected in the Pancavimsatisahasrikaprajnaparamita. In my paper, I also offer a survey of the historical development of the Buddhist thought and discuss the principles underlying my historical reconstruction. I also try to clarify the meaning of the sapore hai 薩婆若海in the Jingang sanmei jing as well as Won-hyo's sabore hai 薩般若海which actullay corroborate my notion of sarvajnata as the other world (world A).

著者

津田 眞一

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.15, pp.214-135, 2011-05

著者

原 実

出版者

国際仏教学大学院大学

雑誌

国際仏教学大学院大学研究紀要 (ISSN:13434128)

巻号頁・発行日

vol.2, pp.412-390, 1999-03

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This is an abridged Japanese version of my paper originally written in English, entitled "A Note on the Concept of Plant and Tree," which is to be published in the Festschrift Professor Padmanabh S. Jaini (Lund). It is evident that the author has been greatly inspired by, and consequently much indebted to the writings of Professor L. Schmithausen, particularly by his monograph The Problem of the Sentiency of Plants in Earliest Buddhism (Tokyo 1991). There are, however, some newly added portions here in this Japanese version. These areas follows. (1) The last chapter (the Merit of Planting of Trees=vrksa-ropa). (2) Newly added textual materials (Notes 1-10). (3) Newly added secondary literatures (marked with asterisk in Bibliography). For convenience sake, below is given a table of contents of this paper. Introduction Chapter I. Sthavara, tree-worship. Chapter II. Plants (trna) and Trees (vrksa) in Indian Literature. Chapter III. Plants and Trees as Living Beings. Chapter IV. The Sense-organs of Plants and Trees (ekendriya in Buddhist Vinaya and pancendriya in MBh.) Chapter V. Tree-dohada (Mallinatha ad Meghaduta 74, Vrksayurveda, etc.) Chapter VI. Asvattha and Udumbara (MBh. 3. 115) Chapter VII. Merit attributed to the Planting of Trees (MBh. 13. 99)