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

著者

佐藤 俊晃

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.49, no.1, pp.274-277, 2000

著者

小此木 輝之

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.25, no.2, pp.836-838, 1977

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

阪本(後藤) 純子

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.58, no.3, pp.1117-1125, 2010-03-25

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Rgvedaから古Upanisadに至る紀元前500年頃までのヴェーダ文献に残る暦は,太陽日,朔望月,太陽年の組み合わされた太陰太陽暦であるが,夜空に現れる月の形と位置とを基本とする.月の形態変化は朔望月と対応するが,月の位置は白道近辺の恒星との関係により測られ,恒星月と対応する.夜空の月と星が暦の目印であるから,本来は,夜の始まる日没から次の日没までが1暦日であったが,時代と共に日の出から始まる暦日に変化する.夜により,その夜とそれに続く昼を表現する例ならびに夜により暦日を数える例は,Brahmana,Srautasutraに数多く見られる,Agnihotraにおいて,常に日没のAgnihotraが日の出のAgnihotraに先行し,規範とされることは,古い暦日の反映であろう.さらには,新月満月祭が起源においては,朔ないし満月の日没に開始した可能性も否定できない.1暦月は,太陽との合により月が現れない朔の夜amavasya-から始まる.新月満月祭Darsapurnamasauにおいて新月祭が満月祭に優先することと対応する.月は朔から朔の間(1朔望月:約29.5日),白道近辺にほぼ等間隔に位置する恒星(群)に順次近づき,または重なり,朔には太陽と合一して姿を消す.これらの恒星(群)(太陽を含む)はnaksatra-「(月が)到達する所」と呼ばれ,RV以来知られる.Naksatraの数は,本来は朔望月に基づき28(ないし29)であったが,恒星と月との位置関係のずれが大きいことから,恒星月(約27.3日)に基づく27 Naksatra方式が(特に学術文献で)より好まれるようになったと推測される.男性神である月が夜毎に異なるNaksatra(女性神格)を訪れ宿泊するという観念が古くから見られる.Rgveda X 85は朔における月と太陽の合を,月である王Somaと太陽女神(Savitrの娘)の結婚として描写し,また朔におけるSoma献供が新月を増大させることを述べて新月祭の起源を暗示する.黒Yajurveda-Samhita散文ではPrajapatiの娘であるNaksatra達と月(王Soma)との結婚が月の朔望の起源とともに述べられる.Sathapatha-Brahmana I 6,4では新月祭の供物の根拠付けとして,月と太陽の運動が説明される:Indra(太陽と等値される)も月も朔の夜には大地に宿る;Indraないし神々の食物である月(Soma)が天地を循環する;朔には,月であるVrtraが太陽であるIndraに飲み込まれ吸い尽くされた後,吐き出されて,再び新月として出現し増大する.【暦年,Naksatra,新年,季節等は続編で扱う.】

著者

立川 武蔵

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.231-236, 2004-12-20 (Released:2010-03-09)

著者

城福 雅伸

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.2, pp.593-599, 2013

被引用文献数

1

著者

水上 文義

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.51, no.1, pp.209-213, 2002-12-20 (Released:2010-03-09)

著者

小此木 輝之

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.25, no.2, pp.836-838, 1977-03-31 (Released:2010-03-09)

著者

ツルティム・ケサン(白館戒雲)

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.51, no.1, pp.416-412, 2002

著者

大塚 伸夫

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.34, no.1, pp.174-176, 1985