著者

原 實 Minoru Hara

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.6, pp.232-191, 2003-03-31

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Here is presented the well-known story of a Brahmin's family in danger with his wife, daughter and son, given in the Mahabharata 1.145-147. The article consists of two parts, a Japanese translation and a study.(I) The story is located in the Baka-vadha-parvan, where the man-eating Raksasa Baka demanded a victim from a Brahmin family, otherwise he threatened to devour all the four. First, the Brahmin deplores of the tragedy and suggested the possibility to offer himself as a victim (145). Upon this, his wife proposed to offer herself instead (146) and then his daughter repeated the same (147). Both the wife and the daughter insisted the important role of a father in family and triviality of the wife after bearing children and of the daughter as a nuisance for the family. In the statement of wife and daughter we can see how women were treated and regarded in ancient India. (II) The second part consists of three portions. (II-1) Responsibility of the Head of Family. Both the wife and the daughter emphasize the important role of a father in the family. The duty of family ptotection (pati<palana, bhartr <bharana) is attributed to him, whereas all other dependant upon him. Women are considered weak (abala). Wife without husband is anatha (without resort) or anavrta=nagna (uncovered) and is destined to be exposed to danger. (II-2) Women should not be killed. The wife dissuades her husband from going, insisting that if he go, he would be killed, but if she go, she may be safe, since it is the universal maxim that women should not be killed (avadhya). The maxim is observed even among dasyu (plunderers) as prescribed in the Steya-sastra. The maxim includes stri-purva, stri-nama, stri-svarupin, hence Bhisma did not fight with Sikhandin. (II-3) Remarriage of men and women. Despite the rule of monogamy established by Svetaketu (MBh.1.113) and Dirghatamas, (1.56), polygamy was prevalent and remarriage was admitted for men, but not generally for women. In the case of a man, it was part of his duty to remarry after his wife's death (MS.5.167, YS.1.89), though Rama refrained from remarrying after Sita's death (R.7.89.4). Yet, the life of a widow was miserable as Maddi speaks of it in the Vessantara-Jataka.

著者

原 實 Minoru Hara

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.8, pp.322-281, 2004-03-31

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The present article contains a Japanese translation of the well-known stories of three different types of women in ancient India. (1) The first is the story of the type of chaste woman as is related in the Markandeya Purana 16. The irritable sage Mandavya cursed her poor husband to lose his life upon the sun-rise. When hearing this, the devoted wife decided to prevent by the virtue of her chastity the sun-rise and thus succeeded in protecting her husband's life. For ten days the sun did not rise and darkness prevailed. Gods worried about this because they are afraid of a shortage of food in the morning sacrifice performed by the pious human beings. They resorted to another chaste woman, Anasuya, who promised them to restore the sun by the power of her chastity. She raised the sun and the curse was materialized. Then Anasuya revived the dead husband by satya-vacana. (2) The second illustrates the type of energetical woman as related in the Mahabharata 5.131-134 (Vidura-putranusasana). In this story a Ksatriya woman rebukes her son who abandoned the battle-field and encourages him to go back to war for further fight. Here we have the ideal of a Ksatriya woman. (3) The third (found in Mahabharata 13.38) speaks of the evil nature of woman (stri-svabhava-kathana). Being requested by the sage Narada, a divine courtesan Pancacuda enumerates various sorts of evils essential to the woman's nature. In order to illustrate this I have also translated a story given in the Pancatantra 4.5 and its variations in the Dasakumaracarita 6 and Kathasaritsagara 65 where a merciless woman betrayed her loving husband by her fickle misdeed with a cripple. Finally, I have also translated a relevant story in the Hitopadesa. It concludes with a verse saying that a woman surpasses a man twice in appetite (ahara), four times in cleverness (buddhi), six times in determination (vyavasaya), and eight times in sexual desire (kama).

著者

原 實 Minoru Hara

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.5, pp.230-189, 2002-03-31

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Problems of gender have been attracting the attention of scholars such as sociologists, historians, and anthropologists, but if we are expected to write about the same problems in ancient India, Sanskrit philologists have to resort to textual evidence. Based upon such evidence as the Smrti prescriptions of asvatantrya about women, the literary motif of sex-change, and the traditional custom of Suttee, people are often inclined to emphasise as a characteristic of Indian society the predominance of men over women. But we meet also counter-evidence such as the eulogy of the mother, the idea of the better-half, and stories of pati-vratas. Often the negative side is revealed in stri-svabhava (the nature of condemned women) and the positive side in stri-dharma (women's duty as their ideal). In a series of papers we are planning to elucidate these aspects, but here in this paper we shall collect passages relevant to chaste women (pati-vrata) and discuss the mystic power inherent in women's chastity.

著者

鎌田 茂雄 Shigeo Kamata

出版者

AA11260687219990300C表紙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.2, pp.1-55, 1999-03-31

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There are many caves in such mountains as Da-ding-shan, Bei-shan etc. in Da-zu-xian, Si-chuan-sheng, China. This article aims to clarify the historical background of the opinions about the carvings of the legends of the Fu-mu-en-chong Sutra and the Da-fang-bian-fo-bao-en Sutra in the stone carvings of Bao-ding-shan. The carving of the Fu-mu-en-chong Sutra is a stone carving of the legend based on that Sutra, and that of the Da-fang-bian-fo-en Sutra is the carving based on the Sutra of that name. The former carving is based on the Dun-huang style songs such as Shi-en-de, Shi-zheng-yuan, and Xiao-shun-yue. The background to the opinions is, however, a sutra-expounding of Fu-mu-en-de, Shi-zheng-yuan, Xiao-shun-yue etc. The background of thoughts is, however, a sutra-expounding of the Fu-mu-en-chong Sutra (Dun-huang version). The song of Shi-en-de and others based on the sutra-expounding of the Fu-mu-en-chong Sutra which had been popular during the late Tang Dynasty, the Five Dynasties and Song Dynasty were accepted to be a praising of the idea of filial piety by the people, and were put in solid from as the carving of the Fu-mu-en-chong Sutra of Da-ding-shan stone carving. At the same time, the carving of the Da-fang-bian-fo-bao-en Sutra seems to have been based on the passages of the sutra-expounding of the Da-fang-bian-fo-bao-en Sutra. It can be assumed that the sutra-expounding of the Da-fang-bian-fo-bao-en Sutra existed in the Song Dynasty comparing the carved passages of Da-ding-shan stone carving with those of the Da-fang-bian-fo-bao-en Sutra, since the carved passages of Da-ding-shan stone carving are made out through the complete extracts from the original passages of the Da-fang-bian-fo-bao-en Sutra. It is due to the Buddhist idea of filial piety which had become thoroughly familiar to the people during the late Tang Dynasty, the Five Dynasties and the Song Dynasty that two of the legend carvings which praise the Buddhist idea of filial piety were carved. It seems that the main basis for the Buddhist idea of filial piety is the prevalence of the two Sutras above and the Ullambana Sutra.

著者

鎌田 茂雄 Shigeo Kamata

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.1, pp.1-34, 1998-03-31

著者

武田 浩学 Kohgaku Takeda

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.211-244, 2000-03-31

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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

杉山 二郎 Jiro Sugiyama

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.69-123, 2000-03-31

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Mori Ogai (森鴎外) is one of the most famous Authors in mode rn Japan. He not only created many works of fiction, dramas, and critical essays, but also translated many examples of Western and the Eastern thought. He was a humanist and an enlightenmentalist (Aufklarer). In this essay, I attempt to study his curiosity about Indology and Buddhism, of course, he had knowledge of chinese classical literature, confucianism and Taoism. However, his study of Buddhism in paruicular started when he was a medical student. Later, while studying in Germany (1884~1888), he confuted the opinion of Dr. E. Nauman, a geologist who was then living in Japan, with regard to Buddhism. Mori Ogai also made a study of the Sanskrit language, of Indology as well as of Buddhism, and he collected Chinese Tri-pitaka Sutras as published by Tokyo Shoin. Especially, together with, Mr. Omura Seigai(大村西崖)he translated Edmund Hardy's "Konig Asoka", with reference to Christian Lassen's Indische Altertumskunde. This book was a pioneer guide-book about King Asoka. Mori Ogai's Indological and Buddhistic knowledge gives rich evidence of his creative talent.

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.