著者

原 實

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.292-256, 1998-03

著者

原 實

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.9, pp.1-64, 2005-03

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これ迄、三回に亘って古代インドの女性観の諸側面を論じて来たが、今回はこのProjectの最終回に当って、残余の若干の問題を3章に亘って邦訳を通して見る事とした。その第一は疑惑を持たれた貞女の純潔の証明、第二は貞女の功徳の中から彼女の前世想起力、そして最後に生盲の由来を説く奇想天外な物語を紹介する。今回も又前回同様、今年度本学の演習に於いて学生諸君と共に読み進んだ所を提示するもので、この機会に演習に参加された諸君の熱意に感謝する。

著者

武田 浩学

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.211-244, 2000-03

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Who was the author of the Mahaprajnaparamitasastra大智度論(T1509)? Traditionally it was believed to be Nagarjuna龍樹, and scholars until fairly recently thought that Kumarajiva鳩摩羅什only modified the text. Currently, however, the opinion that Kumarajiva was himself the author is gaining ground. This opinion is based on circumstantial evidence, though, and is not supported by any textusl evidence. In this paper, I would like to go back to the original view and argue that Nagarjuna was in fact the author, based on textual evidence. There are a number of original ideas in the Sastra, but of these, Pratyutpannabuddhasammukhavasthiasamadhi般舟三眛(Buddhanusmrtisamadhi念仏三眛), in particular, deserves careful attention. The author of the Sastra defined this Pratyutpannasamadhi as "Upaya." Usually Upaya (i.e., Upaya-kausalya善巧方便) refers to the means for Sattva-paripacana教化衆生. On the other hand, "Upaya" (i.e., Pratyutpannasamadhi in the Sastra) is the presupposition of Upayakausalya, "Pre-upaya"前方便, as it were. This definition in the Sastra matches the description in the Bodhisambharasastra菩提資糧論(T1660), which has been proven to be of Nagarjuna's authorship. However, this definition cannot be found in books of Kumarajiva (i.e., the Tchou wei mo kie king注維摩詰経(T1775) and the Kieou mo lo che fa che to yi大乗大義章(T1856)). In addition, the author of the Sastra regarded Prajnaparamita般若波羅密fa che as more important than Upaya, whereas Kumarajiva in the Tchou wei mo kie king regarded Upaya as more important than Prajnaparamita. In conclusion, I maintain that Nagarjuna was the author of Sastra and that Kumarajiva only made modifications.

著者

後藤 敏文 Toshifumi Gotō

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.20, pp.222-196, 2016-03

著者

鎌田 茂雄

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.1-29, 2000-03

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There are several sacred places of Buddhism, like Fan-jing-shan, Jin-ding-shan, and Qian-ling-shan, in Gui-zhou, China. In these sacred places of Buddhism, which were established in Ming/Qing era, there are many temples, to which many Buddhist believers came to worhip from such surrounding regions Si-chuan and Yun-nan. In this paper, taking the Buddhism of Qian-ling-shan of these sacred places of Buddhism as my subject, I describe the history and present status, the life and thought of the priest Chi-song-he-shang, who was the founder of the Hong-fu-si temple of Qian-ling-shan, and the Zen priests of Gui-yang recorded in Qian-nan-hui ding-lu. In my second section "Qian-ling-shan, the sacred place of Buddhism in Gui-zhou". I describe the nature, scenery, ruins, beautiful places etc. mainly by the use of copy of Qian-ling-shan-zhi owned by Toyobunko, Tokyo. In Qian-ling-shan, there is Hong-fu-si, the largest temple in Gui-zhou. In my third section I delineate the history and present status of this temple. The founder of Hong-fu-si was Chi-song-he-shang. Since we have biographical material on him, I describe his life and thougt in my fourth section, "The life and Thought of Chi-song-he-shang". Iestablish that he was an excellent Zen priest ; not only was his thought profound, but also his life itself was brillant. Since the lineage of the successive chief priests of Hong-fu-shan is not clear, I describe the lives of the Zen priests of Gui-yang in my fifth section, The Zen of Priests of Gui-yang, recorded in Qian-nan-hui-ding-lu. "Almost all the life records of Chinese Zen Buddhists concepy those in regions like Jiang-su, Zhe-jiang, and Hu-nan, not those who stayed in Qian/Gui-zhou. Only Qian-nan-hui-ding-lu, by Shan-yi-ru-chun, contains the lives of the Zen priests of Gui-zhou. This is the reason why I searched for the lives and activities of the Zen priests who were active in Gui-yang, where Qian-ling-shan is located, by mens of this volume. Even thougt it is certain that Gui-zhou and Si-chuan are closely related politically and economically, and that they had developed transpontatim systems between tlem, how about the history of Budd ism? This paper makes it cleen that the Buddhist priests in Si-chuan and Yun-nan played a great role in the organization of Buddhism in Gui-zhou. Now that I have finished writing the sixth volume of The History of Chinese Buddhism, only the seventh and the eighth volumes remain unfinished. It seems to me that the historical current of Chinese Buddhism will be clarified to a certain degree by the completion of these eight volumes. However, it is a history of Buddhism focused on the central district, the center of political authority, the history of Buddhism in the local regions has not yet become evident. The only Chinese scholar who has delineated the history of Buddhism in the Dian-Qian region is Chen-yuan, whose work, Ming-ji-Dian-Qian-Fo-jiao-Kao (A researh onto Buddhism in Dian-Qian in the late Ming Era) was published by Zhong-hua Book Store in April, 1989. I have continually been paying attention to the history of region al Buddhism and Buddist writings in orderon to acguiren the whole iguit of the history of Chinese Buddhism. After the conpletion of all eight volumes of The History of Chinese Buddhism, I would like to write a technical book on the history of regional Buddhism, Buddhist writings, Buddhist ruins, and so forth. This is the reason why I have considered Buddhism in Gui-zhou considered.

著者

斉藤 達也 Tatuya Saitô

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.21, pp.33-93, 2017-03

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

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)