著者

玉城 康四郎

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.27, no.2, pp.563-571, 1979-03-31 (Released:2010-03-09)

著者

佐々木 閑

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.2, pp.938-931,1331, 2006-03-20 (Released:2010-03-09)

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At present we do not have a clear understanding of the historical process through which the existing Vinaya materials came into being. One of the most noteworthy points in this field is the difference in structure between Theravada Vinayas and the Mahasamghika Vinaya. It is thought that the compilation process of the Vinaya may be clarified by explaining the reason for this difference. On this point, scholars such as Frauwallner, Hirakawa, Yinshun, Clarke and myself have presented various theories. Clarke's theory, the most recent addition to the discussion, rejects the thesis of Frauwallner's famous work. If Clarke's criticisms are correct, then his interpretation is a revolutionary contribution to the study of the Vinaya. However, there is a serious logical contradiction in Clarke's theory, and therefore Frauwallner's theory cannot be dismissed. In this article, I will outline these past theories and point out the problems in Clarke's work.

著者

勝本 華蓮

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.408-402,1273, 2005-12-20 (Released:2010-07-01)

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Jala-hatthapada is one of the thirty-two characteristics of a great man like the Buddha. In Northern Buddhism, it implies that He had membranes/webs between the digits of His hands and feet.However, Buddhaghosa's commentaries refute this idea. Buddhaghosa argues that under the rule of the Vinaya, such a man cannot become even a monk. Moreover, the commentaries explain that the lines formed by the digits and their knots in the great man appear like nets.Some scholars argued this matter and concluded that the idea of webbed digits emanated from a misinterpretation of the sculptures of the Buddha, whose digits were connected by sculptors to prevent them from fracturing.In this paper, I attempt to demonstrate that the idea of webbed digits originates from the Sarvastivada school. The evidence is as follows. The word “hamsa-raja” (the king of ganders) appears as a simile of jalini-panipada (=jala-hatthapada) in a Sanskrit scripture, namely, the Mahavadana-sutra, and in the Chinese versions of other sutras; all of these were disseminated by the same school. Moreover, I found pictures of two sculptures with webbed digits, probably carved between the 2nd and 3rd centuries in Mathura, where the Sarvastivada school was influential.

著者

渡辺 研二

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.41, no.2, pp.1069-1063, 1993-03-25 (Released:2010-03-09)

著者

平野 顯照

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.16, no.1, pp.354-360, 1967

著者

松村 恒

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.47, no.2, pp.580-585, 1999-03-20 (Released:2010-03-09)

著者

源 重浩

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.58, no.1, pp.444-440, 2009-12-20 (Released:2017-09-01)

著者

井上 信生

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.302-299, 2009-12-20 (Released:2017-09-01)

著者

佐藤 隆彦

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.64, no.1, pp.12-18, 2015

著者

竹中 智泰

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.32, no.1, pp.521-516, 1983-12-25 (Released:2010-03-09)

著者

天納 傳中

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.33, no.2, pp.452-457, 1985

著者

神達 知純

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.55, no.1, pp.64-67,1188, 2006

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In Tiantai doctrine, naraka is known as one of the ten realms of living beings (十界). In China many Buddist scriptures that had a well-organized description about naraka had already been translated and written in the Northern and Southern dynasties. It follows that Zhiyi (智〓) developed ideas such as that each of the ten realms contains the other nine within itself (十界互具), in times when fear of naraka was common. In this report I take up some problems about naraka which are derived from the four-word phrase about Sila and Yana (戒乗四句) in "<i>Mohe Ziguan</i> (摩詞止観)".

著者

米田 達也

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.1, pp.78-83, 2010

著者

谷口 富士夫

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.59, no.1, pp.450-446, 2010-12-20 (Released:2017-09-01)

著者

野本 覚成

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.62, no.1, pp.70-75, 2013

著者

張堂 興昭

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.28-33, 2018-12-20 (Released:2019-09-07)

参考文献数

7

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The biography of Saichō, called Eizan Daishiden was written about 1200 years ago. In the biography, it is written that Saichō was repeatedly petitioning the court to allow monks of the Tendai school at Mount Hiei to become ordained as national public priests under the Bodhisattva Precepts, rather than order the traditional ordination system of the prātimokṣa. But his request was rejected, and he passed away on June 4th in 822. After his death, his supporters, usually bureaucrats, including Tomono Kunimichi, petitioned the emperor with Saichō’s earnest wish again. Finally, on June 11th, 7 days after his death, the request for the Bodhisattva Precepts was allowed.This series of stories has been handed down for 1200 years. However, some reliable reports and works of history have shown that on a day before Saichō’s passing, the emperor had already given permission for the Bodhisattva Precepts.I propose that the description about Saichō’s last moment in the Eizan Daishiden is false.

著者

松田 和信

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.32, no.2, pp.1042-1039, 1984

著者

佐藤 秀孝

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.53, no.2, pp.592-597, 2005-03-20 (Released:2010-03-09)

著者

堂山 英次郎

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.64, no.2, pp.782-775, 2016-03-20 (Released:2017-09-01)

著者

小谷 幸雄

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.3, pp.1281-1284, 2011

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標記の題目で,一昨年度・昨年度と廿世紀の二十〜五十年代に東京およびその周邊で従事した兩人物の比較文化研究を紹介・論述した.一方はドイツ観念論哲學を重んじる天台宗の僧侶として忠實に傅統解釋を祖述する立場で,他方は一介の粋人・求道者として自由に釋尊の五蘊正觀を奉じる立場から,共に印度・シナ・日本三國の佛教とゲーテの全生涯に及ぶ種々のテーマとの比較-但しゲーテ自身は歴史上の佛教には言及がなく,専ら兩者の精神内容の比較-を試みた.前者が「説一切有部」の無明-行と「初めにロゴスありき」のファウストの盲目意志,大乗佛教とゲーテを結ぶ萬有内在神論に着目しながら,ゲーテの相對的一元性はヘーゲル,シェリング,さらには空假中の天台の絶對一元論の前段階とする高昇至上的な形而上學を堅持する.他方,富永はゲーテの形態學的発生史の発想で梵本原典から「根本法華(甲斐蓮華展方・梵和對譯)」を取り出しながら,昭和十二年初夏より釋尊末語のvayadhamma samkharaを念稱,其のあって,戦後『正覺に就いて』でガヤー正覺の,『釋迦佛陀本紀』で最晩年のチャーパーラー正覺の心理過程を文學的に創作した.ゲーテ最晩年の一年半の不安と『ファウスト第二部』の行詰りを「ある神秘的な心理學的轉換」で打開,その経緯を『釋迦佛陀本紀余論』に記す.それこそ最高度の佛陀現象で,釋迦のayu-samkharo ossattho(永壽追求の我執が既喝した)がメフィストフェレスの「この馬鹿さは容易なもンぢゃない」に比定される下りで,この詩人ゲーテ最深の心境は,アリストテレス如き散文的徒輩なら「狂気の沙汰」と見做すだらうと,自らW.v.フムボルトに書き送った底のものである.