著者

神塚 淑子

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

no.129, pp.53-118, 1996-02

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本論文は後に、神塚淑子『六朝道教思想の研究』(創文社,1999年)に収録六朝時期作為道教教理、思想和教團組織的形成期,産生了大量道教經典。在六朝時期出現的道教諸流派中,上清派以東晉興寧年間發生在茅山許氏的山舘的降神為起点而逐歩興盛,為江南土豪所信仰。这次降神的记録以後由陶弘景集結為《真誥》。同時,東晉中期至六朝末期,經數人之手創作了上清派的經典《上清經》。上清派道教作為一種具有獨自的世界觀和救濟理論、重視存思之術的新宗教,在宗教思想史上具有重要的意義,而《真誥》和《上清經》在文學史上的地位也同様引人注目。本文第一章考察了《上清經》的形成過程。《上清經》的大部分最初僅確定了經名,以後才創作了實際的經文。其間起到重要作用的是《魏夫人内傳》之類的"内傳"。《上清經》根據"内傳"類所記載的經名目録進行再創作、而"内傳"類的故事性及其文體對《上清經》産生了影響。第二章對六朝時期《上清經》中的四部、即《皇天上清金闕帝君靈書紫文上經》、《上清後聖道君列紀》、《洞眞太上神虎玉經》、《上清金真玉光八景飛經》的思想内容及其文體特徴進行考察。其中後兩部推定為東晉末王靈期所作。以上四部經典中,來自"内傳"類的神秘、幻想的故事性内容和説明道術、儀禮等程序的實用性部分,都是以不同的文體写成的。經典作者在以文學創作方式写作的故事部分中,較多地使用了五言詩和駢文等修辭文體。這一点與上清派道教的主體是以江南土豪為中心的士階層有關。

著者

吉開 将人

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

no.129, pp.1-51, 1996-02

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曾侯乙墓是戦國早期大型墓葬的典型代表。該墓出土了一百多件銅戈和戟,其中有八十三件帶有"曾侯某"的銘文。根據銘文文字以及噐形的詳細分析比較,幾組銘文除排列組合不同之外,個體銘文筆劃和形状完全相同。據此推測,這些銅戈和戟的銘文有的極可能是用類似於印刷活字的"單字模"鑄造的。過去考古界幾乎没有注意到這個問題,通過這次研究工作,發現了該噐銘文鑄造方法并不是單獨的例外,還有如下相同材料:《越王者旨於賜矛》、《越王者□矛》、《越太子□□予》、《攻呉王夫差剣》、《曾侯乙鼎、簠》、《「荊暦鐘」》、《「秦王鐘」》、《秦公〓》、《陳侯因咨戈》、《燕侯〓鍨鉘》、《「邾越盟辭鎛」》、《「大王鐘」》等。除了《秦公〓》,包括曾侯乙墓銅兵噐在内,諸噐年代集中於春秋晩期至戰國早中期、公元前五~四世紀,并且主要發現於南方地區。由此認為,這些材料可以作為曾侯乙墓銅兵噐銘文用"單字模"鑄造的旁證。曾侯乙墓出土銅戈和戟,還有用同一個"模"鑄造的噐形。我們認為,如果從以上的觀點再進一步探討該噐羣的性質,同一個"字模"、"模"、"笵"鑄造的銅噐羣也可以歸納出来,由此解決它們制作組織的具體情況以及它的演變過程。

著者

高橋 忠彦

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

no.115, pp.p61-122, 1991-03

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The culture of tea in the Song period is characterized in the preva-ence of tuan-cha (団茶) or caked Tea and its refined drinking method, which is called dian-cha (点茶). However, other aspects of the tea culture, forexample cao-cha (草茶) or leaf tea and jian-cha (煎茶) or boiling-tea-method, are not yeT made clear because of the lack of data.In this paper, the author tries to reconstruct the total structure of tea culture in Song, referring to poetry phrases in those days.In the con-clusion, it can be said that cao-cha began to be highly esteemed in the Southern Song period, that revaluation and repopularization of jian-cha also occurred in the Southern Song, and that cao-cha tended to be drunk by jian-cha method.

著者

高橋 忠彦

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.115, pp.61-122, 1991-03

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The culture of tea in the Song period is characterized in the preva-ence of tuan-cha (団茶) or caked Tea and its refined drinking method, which is called dian-cha (点茶). However, other aspects of the tea culture, forexample cao-cha (草茶) or leaf tea and jian-cha (煎茶) or boiling-tea-method, are not yeT made clear because of the lack of data.In this paper, the author tries to reconstruct the total structure of tea culture in Song, referring to poetry phrases in those days.In the con-clusion, it can be said that cao-cha began to be highly esteemed in the Southern Song period, that revaluation and repopularization of jian-cha also occurred in the Southern Song, and that cao-cha tended to be drunk by jian-cha method.

著者

鈴木 隆泰

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.152, pp.320-285, 2007-12-19

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The tathāgatadharmakāya (如來法身) called tathāgatagarbha (如來藏) or buddhadhātu (佛性) within all sentient beings is considered to be covered with and corrupted by numerous thousands of millions of afflictions, and therefore cannot demonstrate fully the act of blessing to be granted by the Tathāgata to all sentient beings. Tathāgatagarbha is, however, recognized as nothing other than the perfect Tathāgata himself on the grounds that both tathāgatagarbha and the Tathāgata are essentially dharmakāya and tathatā (眞如). And this understanding of tathāgatagarbha has given rise to two serious problems in this theory: the first is the problem why the eternally pure tathāgatadharmakāya (i.e. the Tathāgata) becomes corrupted by afflictions, and the second is the problem why sentient beings are required to perform religious practice in order to attain supreme enlightenment since all of them have already attained the perfect Tathāgata within themselves. Though some of the scriptures of this theory such as the Śrī-mālādevīsimhanādasūtra (勝鬘經) and the Mahāparinirvānasūtra (・槃經) tried to answer these questions, reasonable resolution has seemed almost impossible since these two problems originate from the fundamental understanding of this theory that by the blessing of the Tathāgata all sentient beings have tathāgatadharmakāya within themselves which ensures them the attainment of supreme enlightenment.There finally appeared one sūtra, the Mahābherīsūtra (大法鼓經, MBhS), that resolved these problems at one stroke. This paper attempts to examine and elucidate precisely the process of resolution of the problems proposed by the MBhS based on the eternity of the Tathāgata. Through this examination the paper also illustrates how one idea of Buddhism develops in the Buddhist history.

著者

池田 魯參

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.100, pp.195-247, 1986-03

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Zhī-Lĭ of Si-Ming (四明知禮) is a conspicuous appearanee of in portance in the historicul development of Chinese Buddhism, especially of Tian-Tai (天台) thought. Though the subject of Zhī-Lĭ is almost untouched until now. Japanese studies have always had a direct interest in Zhī-Lĭ's doctrinal system. Consequently what shall be seen in this paper is original study. That is to say, the purpose of this paper shall be to research the actual state of his whole life and his whole works, sum up to 58th.

著者

塩田 光喜

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:5638089)

巻号頁・発行日

vol.153, pp.306-247, 2008-03-19

著者

末木 文美士

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.95, pp.179-294, 1984-11

著者

大田 省一

出版者

東京大学東洋文化研究所

雑誌

東洋文化研究所紀要 (ISSN:05638089)

巻号頁・発行日

vol.147, pp.306-265, 2005-03

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This paper aims to examine how the politics of Jean Decoux would affect urban space and architecture in Indochina, regarding public works projects undertaken in his rule.Inaugurated as the Governor-general of Indochina after Vichy regime was established in the metropole, Decoux had to take up colonial governance, countering the stealing Japanese military power.He advocated encouraging of French presence and conciliation of the indigene to protect French interests in Indochina.In his governance, every efforts taken place to develop the land was propagandized as benefit given by the metropole, especially the public works were took new meaning of a political tools to conciliate the indigene as they were tangible results of the “French efforts”.Beside the government established traffic systems such as roads and canals to promote the development of rural area, a considerable number of new institutions were mainly installed in the city to accommodate the Decoux's policy of conciliation of the indigenous elites.These institutions were in the most cases designed in the Modernism style so that they altered the cityscape, which was followed his taste.Decoux, following his respectful forerunner Lyautey, former Governor-general of Morocco, intended to empower urban planning in Indochina so that he established the responsible division for this work under his direct control in the Government-General office.The office, named Central committee for the urban planning, drew the plans of principal cities in Indochina including Saigon or Hanoi.The exposition of Saigon held in 1942 had the meaning of experimental land for urban planning.All pavilions were designed in modernized architectural style exhibiting modernity of Decoux's rule.The plan imposed on Dalat, highland city originally inaugurated as a recreational place, showed the ambitious thought to develop the city as the new basement of the federation.The newly developing zone was to be named as “Jean Decoux City” after the Governer-general.Due to restructuring in the governing institution and the reinforcement of concerned division taken by his leadership, urban planning was flourished in Indochina in 1940s.It was the time when a belief that a single talent could design a whole city was widely accepted.The complicity between politician and planner was resulted in the pile of the drawn plans, which remarks the character of the politics in Indochina in this period.