著者

Jeffrey Kotyk

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.2, pp.101-108, 2021 (Released:2021-08-01)

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Chinese Buddhists adopted Indian cosmology based on Mount Sumeru and the Four Continents, which differed from native Chinese models. The four continents (Jambūdvīpa, Pūrvavideha, Avaragodānīya, and Uttarakuru) are positioned on a flat disc-shaped world. This was a type of flat earth cosmology that was documented in Abhidharma literature. The Buddhist canon does not mention a spherical earth, but Chinese monks were actually aware of an alternative cosmological model based on a spherical earth framework through the Jiuzhi li 九執曆 , a manual of Indian astronomy which was translated by Gautama Siddha in 718. This text introduced into Chinese the first instance of the concept of latitude (Skt. sva-deśa-akṣa). This sort of scientific theory based on a spherical earth model was already known by the mid-Tang. The Xiuyao jing 宿曜經 , compiled by Amoghavajra (705–774) in 759 with a subsequent revision in 764, not only adopts the cosmology outlined in Abhidharma texts, but also cites the Jiuzhi li. The issue at hand is why Amoghavajra and also the astronomer Yixing (673–727) never adopted cosmology based on a spherical earth. The present study will address these points.

著者

石田 一裕

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.3, pp.25-39, 2022 (Released:2022-08-01)

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This paper discusses the background of feeding the hungry ghosts ( 施餓鬼 Se-gaki ) which is the ritual for them in modern Japanese temples by focusing on it in the Abhidharmamahāvibhāṣaśāstra ( 阿毘達磨大毘婆沙論 ) and the Dharani Sutra for Saving the Burning-Mouth Hungry Ghosts ( Skt: Pretamukhāgnivālāyaśarakāra-dhāraṇī; Chi: 佛說救拔焰口餓鬼陀羅尼經 ). "Se-gaki", also known as "O-se-gaki ( お施餓鬼 )" or "Se-gaki-e ( 施餓鬼会 )", is one of the most famous Buddhist rituals in Japan and is performed for hungry ghosts. It is a ceremony to send foods and merits to hungry ghosts in order to cure their hunger and make them cultivate themselves. There is an origin of this ritual in the Nikāya or the Āgama. This ritual is a topic in the Jñānaprasthānaśāstra ( 發智論 ) and the Abhidharmamahāvibhāṣaśāstra. It is argued that the reason why we can send something to hungry ghosts in the Jñānaprasthānaśāstra. The answer to this question is because of the nature of the realm of hungry ghost. The Abhidharmamahāvibhāṣaśāstra comments that its nature is like that of a bird flying in the sky. Furthermore, the Abhidharmamahāvibhāṣaśāstra argues that hungry ghosts can get food because they are near the ritual. This argument based on the theory of the outcome of one's own karma. Instead of giving food to hungry ghosts, they eat it themselves and get great merit. The Se-gaki in modern Japanese Buddhism is held based on Chinese translation of the Dharani Sutra for Saving the Burning-Mouth Hungry Ghost. The Dharani Sutra explains the origin of Se-gaki and the method of this ritual. There are some similarities between this sutra and the Abhidharmamahāvibhāṣaśāstra. Especially some merits of hungry ghost through rituals are very similar. On the other hand, the concept of Se-gaki in this sutra is different from that of the Abhidharmamahāvibhāṣaśāstra. The latter is based on the theory of the outcome of one's own karma, while the former is based on the Mahayana Buddhist theory of transfer of merit. This is an example of the development and evolution of "Se-gaki" in India. This point of view is the background for thinking about Se-gaki in the modern Japanese Buddhism.

著者

檜山 智美

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.4, pp.89-121, 2023 (Released:2023-12-31)

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講演録 対法雑誌刊行会シンポジウム JAS lecture series 2022. 10. 16 (Sun)

著者

加納 和雄 Jowita Kramer 横山 剛 田中 裕成 Sebastian Nehrdich 中山 慧輝 小南 薫 小谷 昂久

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.4, pp.39-85, 2023 (Released:2023-12-31)

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Sthiramati's Tattvārthā, the extensive commentary on the Abhidharmakośa and its bhāṣya, had been known only in the form of fragments of Chinese translations, fragments of Uyghur translation from the lost Chinese translation, and Tibetan translation. In recent years, however, the original Sanskrit text of the Tattvārthā has become available, and the results of the research have been published. As for the chapter of Karmanirdeśa (Chapter 4), its Sanskrit text on Abhidharmakośa verses 4.34–37 has been published. In this paper, we will continue the translation of the Tattvārthā focusing on verse 4.36cd. The verse discusses the scope and motivation of the acquisition of non-restraints (asaṃvara). The non-restraints is the non-information (avijñapti) that keeps away the good and habituates the bad, and is said to be possessed by those who kill for their own lives (slaughterers, hunters, executioners, etc.) and by those who steal (thieves, etc.). Verses 36cd discusses to whom, to which evil karma, and by which cause the non-restraints is acquired. In addition, this paper will present the texts and translations of Vasubandhu's Abhidharmakośa/bhāṣya and Saṃghabhadra's 順正理論 in order to clarify the developement of interpretation from Vasubandhu via Saṅghabhadra to Sthiramati. Then, we will identify passages of Saṅghabhadra that Sthiramati seems to silently borrow, and try to recover some parts of the original text of Saṃghabhadra.

著者

八尾 史

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.3, pp.1-21, 2022 (Released:2022-08-01)

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Modern scholars in the field of Buddhist studies have often regarded Jambudvīpa/ Jambūdvīpa, the semi-triangular continent located to the south of Mount Sumeru in Indian Buddhist cosmography, as representing nothing but India. Although this interpretation would be certainly correct within the context of Indian Buddhism, it might not be necessarily so outside this context. East Asian Buddhists, for example, are known to have traditionally included China in Jambūdvīpa. In this paper, I examine the usage of the name Jambūdvīpa in the writings of Chinese Buddhist monks who traveled to India, especially Xuanzang 玄奘 and Yijing 義淨 , and people close to the former. Through this examination, I would like to clarify how they related their geographical knowledge to the Indian Buddhist view of Jambūdvīpa. In his Datang xiyu ji 大唐西域記 Xuanzang provides a brief description of the world based on Abhidharma treatises, but he includes China in Jambūdvīpa, mentioning four kings who were said to reign in the four quarters of the continent. Moreover, deviating from the worldview of the Abhidharmakośabhāṣya he translated, he refers to Lake Anavatapta as the center of Jambūdvīpa, aligning the Indian notion of the continent with the reality that China and India are connected by land. Yijing’s Nanhai jigui neifa zhuan 南海寄歸内法傳 provides several examples where the author refers to land consisting of India, Indochina, China and several other regions by the name Jambūdvīpa. These accounts have been mistranslated by some modern scholars, who interpreted Jambūdvīpa as referring to only India. In the Datang daci’ensi sanzang fashi zhuan 大唐大慈恩寺三藏法師傳 , a biography of Xuanzang written by his disciples, there is a conversation between Xuanzang and monks of Nālandā in which Jambūdvīpa is mentioned twice. The four modern translations I was able to consult significantly differ from each other in their interpretations of this part of the text, and at least two of them seem to regard Jambūdvīpa as India contrasted with China. I offer an understanding different from these translations, pointing out quotations from the Vimalakīrtinirdeśa made in the conversation in question and suggesting that the biographer who wrote this part considered Jambūdvīpa to include both India and China.

著者

加納 和雄 Jowita Kramer 横山 剛 田中 裕成 Sebastian Nehrdich 中山 慧輝 小南 薫

出版者

対法雑誌刊行会

雑誌

対法雑誌 (ISSN:24355674)

巻号頁・発行日

vol.2, pp.63-98, 2021 (Released:2021-08-01)

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The present paper is the first of a series of textual studies on Sthiramati’s Tattvārthā on Abhidharmakośa(bhāṣya) 4.35–44. The series will provide a Sanskrit text and an annotated Japanese translation of the Tattvārthā together with texts and translations of Vasubandhu's Abhidharmakośabhāṣya and Saṃghabhadra’s *Nyāyānusāriṇī 順正理論 . The *Nyāyānusāriṇī, the earliest available commentary on the Abhidharmakośabhāṣya, is frequently quoted by Sthiramati explicitly and silently. Therefore it is one of the most important witnesses for understanding the Tattvārthā. Abhidharmakośa 4.35–44 deals with the attainment and the abandonment of the three kinds of the unmanifest (avijñapti), i.e., restraint (saṃvara), non-restraint (asaṃvara), and neither-restraint-nor-non-restraint (naiva-saṃvara-nāsaṃvara). This paper focusses on Abhidharmakośa 4.35 and its commentaries, which mainly discuss the scope of the three kinds of restraint (i.e. prātimokṣasaṃvara, dhyānasaṃvara and anāsravasaṃvara).