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 = Journal of the International College for Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.20, pp.222-196, 2016-03-31

著者

前島 信也 Shin'ya Maejima

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 Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.22, pp.71-101, 2018-03-31

著者

三宅 徹誠 Tetsujo Miyake

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 Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.12, pp.27-56, 2008-03-31

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Taichu 袋中(1552-1639) is the priest who belonged to the Nago'e sect 名越派 of Jodo shu 浄土宗, that is the school of Pure Land Buddhism established by Honen 法然(1133-1212) in Japan. In the 8^<th> year of Genna(1622), he moved to Nara and built Nembutsuji temple 念仏寺. Then he collected the Buddhist sutras, both manuscripts and editions, with his disciples in various places and copied for the sutras those were not able to be collected. Finally, he kept them in the Buddhist sutra storehouse of Nembutsuji temple. But the Buddhist sutras collected by him were scattered and lost. Now, some of them exist in all over the world. Its history was cleared by the investigation of the Buddhist sutras collected by him and the check of the catalogues of libraries and museums which possess them in part now. By checking of the colophons and seals of their sutras, the original owners of them were cleared. Those were Joruriji temple 浄瑠璃時 in Kyoto, Kimpusenji temple 金峰山寺 in Nara, and the other temples that existed in Kyoto or Nara once. It is likely that Taichu collected the sutras existed in Kyoto and Nara, that is to say the vicinity of Nembutsuji temple, in the beginning of Edo period. The extent of his collecting sutras was relatively narrow. Because many of the Buddhist manuscripts or editions existed in that area.

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 Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.9, pp.1-64, 2005-03-31

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Three topics, of uneven length, are discussed in this paper: (1) The way women can prove their chastity when suspected of infidelity. Two cases are presented: (1-1) Sita I translate Valmiki's Ramayana 6.102-106 into Japanese. In this fragment, Rama, who fears public rumour (janapavada), rejects Sita after recovering her from her confinement in the Lanka Island. In spite of her piteous protest, Rama does not accept her, and as human means (manusa-pramana) fail to prove her innocence, Sita resorts to divine means, i.e. ordeal (daivika-pramana). She invokes Agni, the fire god, and steps into it. Agni, however, does not burn her and thus testifies to her chastity. (1-2) Yasodhara Yasodhara, one of Sakyamuni's wives (the other two being Gupika and Mrgi), was doubted of her lack of chastity because she conceived just before the Buddha's departure from the palace and delivered on the same day of his awakening-the well-known story of Rahu's six-year stay in his mother's womb. According to several sutras preserved in Chinese translation, Suddhodana, her father-in-law, and other people accused her of being unchaste and sentenced her to death. Yasodhara (in some variants, together with Rahu) was thrown into fire, but the fire turned into a pond, which proved her chastity. In another narrative version, she herself threw Rahu, tied to a stone, into a pond in order to prove that he was a legitimate son. Water did not let Rahu sink, and this testified to Yasodhara's chastity. I translate and discuss six Chinese sutras describing the fire-ordeal and seven texts containing the water-ordeal, alongside their Sanskrit equivalents. Compared to the ordeal (divya) prescribed in later Smrti literature, these narratives are simple and closely related to sapatha and satya-vacana. (2) Jati-smarana (The miraculous power of a chaste woman) I offer a Japanese translation of Visnu-purana 3.18.53-104. This is a story of a king who undergoes bad re-births because of his talking to a heretic (pasanda). His queen, however, refuses to speak with the heretic and does not even look at him, keeping instead her eyes on the Sun. Even after her death as a sati, she continues to be faithful to the king and retains his memory. Because of her chastity, she is able to find her husband six times in various forms (dog, jackal, etc,) until she is finally united with him. (3) The story of Dirghatamas I translate Mahabharata 1.98 and 12.328.43-51 into Japanese. The lustful sage Brhaspati seduced Mamata, (the wife of Utathya, Brhaspati's own brother), and unites with her against her will. As Mamata was already pregnant with Dirghatamas, the latter notices Brhaspati's penis entering his mother's womb and kicks it out saying there is no room for his tejas or retas. Discovering that his semen was wasted and fell on earth, Brhaspaiti becomes angry and curses Dirghatamas to be born blind (jaty-andha). (The story seems to presuppose complete darkness in the womb.)

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 Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.10, pp.i-xxvii, 2006-03-31

著者

木村 清孝 Kiyotaka Kimura

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 Postgraduate Buddhist Studies (ISSN:13434128)

巻号頁・発行日

no.10, pp.170-155, 2006-03-31

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In Japan, wa (和. he in Chinese) is still popular as an important tenet taught by Prince Shotoku in the Ancient Age. In this paper, the author tries to analyze the concept of he as it appears in Chinese and Japanese Buddhist texts (Especially Chinese Versions of the Buddhist Canons) and clarify its various meanings, some of which have been deeply influenced by Chinese thought. Since the time of Early Buddhism, Buddhists have fundamentally attached importance to unification and harmonious relations of the order. For example, the famous Dhammapada says, sukha sanghassa samaggi samagganam tapo sukho. Samaggi in this sentence was translated he (和) or hehe (和合) in China. This seems to be the most basic sense of he in Buddhism. Secondly, the idea of hejing (和敬), which relates with he mentioned above is also notable. This idea served as the base of the theory of six kinds of hejing (六和敬), which means harmonious behaviors in the six fields of body (身), speaking (口), mind (意), sila (戒), view (見), and benefit (利) in general. But it does not seem that this theory was formed before the occurrence of Mahayana Buddhism in the first century B.C. and widely prevailed all over the Buddhist world. Thirdly, there is the term of heyan-aiyu (和顔愛語. wagen-aigo in Japanese). This phrase is very popular in Japan. However, we can not find out any equivalent in the Sanskrit text of the Amitayus-sutra to heyan, that constitutes the most well-known idiom in one of the Chinese versions of it. Fourthly, we discuss the concept of heguang-tongchen (和光同塵) 50 Buddhism and the Concept of he (和, wa in Japanese) in East Asia (Kimura) originating in the Laozi. This was accepted in Chinese Buddhism in two ways, i.e., one positive, and the other negative. We can see one typical example of the positive usage of this idiom in the Great Concentration and Insight (Mohezhiguan.摩訶止観) by Zhiyi (538-597). The negative usage of it, in the expression butongqichen (不同其塵) appears in the Mahayana-nirvana-sutra translated by Dharmaksema. Lastly, the author investigates the relationship between these various meanings of he in East Asian Buddhism and the thought of he advocated by Prince Shotoku. Our conclusion is that Prince Shotoku tried to apply the Buddhist idea of samaggi to the secular society at large.