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

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

日本古写経研究所 Research Institute for Old Japanese Manuscripts of Buddhist Scriptures

出版者

国際仏教学大学院大学

巻号頁・発行日

no.9, 2014-02-01

著者

奧村 元康 Motoyasu Okumura

出版者

国際仏教学大学院大学

雑誌

仙石山仏教学論集 = Sengokuyama Journal of Buddhist Studies (ISSN:21853444)

巻号頁・発行日

no.7, pp.114-16, 2014-02-05

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

---

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

---

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

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

---

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

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

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

---

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.)

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

---

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

---

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

国際仏教学大学院大学 [編]

出版者

国際仏教学大学院大学

巻号頁・発行日

1998

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

---

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.

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

山野 千恵子 Chieko Yamano

出版者

国際仏教学大学院大学

雑誌

仙石山仏教学論集 = Sengokuyama Journal of Buddhist Studies (ISSN:13494341)

巻号頁・発行日

no.5, pp.86-65,

---

The Longshu pusa zhuan (龍樹菩薩伝, the Biography of Nāgārjuna, T. no. 2047) translated by Kumārajīva (350-409 or 344-413) is known as the oldest biography of the great Mādhyamika philosopher. Although the authenticity of Kumārajīvaʼs translation is now questioned, it is held to be translated or written in the period around Kumārajīvaʼs activity. However, Stuart H. Young recently proposed the hypothesis that the biography was fabricated based on the Fufazang yinyuan zhuan (付法蔵因縁伝, the Dharma-treasury transmission, T. no. 2058) dating the late 5th century. The Longshu pusa zhuan (龍樹菩薩伝) is almost same in content as a biography of Nāgārjuna appeared in the Fufazang yinyuan zhuan (付法蔵因縁伝) and we can find many parallel phrases between them. As to the anteroposterior relationship between the two texts, Henri Maspero mentioned that the Fufazang yinyuan zhuan (付法蔵因縁伝) was fabricated around the 6th century based on the earlier buddhist texts including the Longshu pusa zhuan (龍樹菩薩伝). His opinion has been widely accepted. In this paper, I will consider the anteroposterior relationship between the two texts by the following procedures. First, I will compare their sentences and contents. And second, from the point of view of the existent manuscripts and the printing editions of Song period which were newly found after the Taisho edition, I will reconstruct the history of editing of the Longshu pusa zhuan (龍樹菩薩伝). The considerations will lead to the conclusion that there was the third text that was the original of the existent Longshu pusa zhuan (龍樹菩薩伝), and that was one of sources of the Fufazang yinyuan zhuan (付法蔵因縁伝).

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

林 敏 Min Lin

出版者

国際仏教学大学院大学

雑誌

仙石山論集 = Sengokuyama Journal of Buddhist Studies (ISSN:13494341)

巻号頁・発行日

no.1, pp.79-113, 2004-09-30

---

I. Brief Introductory StudyA. A survey of the original textThis information about original text is based on the photocopies (No.10-23) of "Dr. Tōru Haneda羽田亨 Depiction of the Collections of Xiyu Unearthed Historical Documents" stored at Haneda Museum. But as I had no access to the photos myself, I had to rely on Prof. Toshinori Ochiai's 落合俊典 own handnotes. The Foshuo zhaoming pusa jing first appears in the "Suspicious or Apocryphal Sutras" section of the Fa jing lu法經録 scroll 2 (594A.D). Later, it is mentioned in the Ren shou lu仁壽録 (602), Datang neidian lu大唐内典録 (664), Da zhou lu 大周録 (695), Kai yuan lu 開元録 (730), Zheng yuan lu 貞元録 (800), etc. In all these, it is considered as a suspicious or apocryphal sutras. Because of this reason, it did not appear in the official Canon for more than a thousand year until it was discovered in the Dunhuang. However, the text has not been published so far. In fact, it had something to do with the famous Dunhuang collector Li Shengduo李盛鐸 (1856-1937) who was then a high official during the Qing Dynasty. Li took advantage of his postion and privately stored and collected many works discovered at Dunhuang. This sutra was among those texts. According to Prof.Toshinori Ochiai's research, this text was bought by a Japanese businessman during World War II. It was then stored in an institution of a certain Japanese company, but it was not made accessible to the public. Fortunately, a well-known Japanese historical linguist Dr. Tōru Haneda (1882-1955), was allowed to research the text and recorded it in his description: "A Catalogue of Dunhuang Secret Works." Dr. Tōru Haneda's study was also included in his Catalogue. He also had the text block-printed. This edition is based on photocopies of Dr. Tōru Haneda's collection photocopies No.10-23, P932.During World War II, research had to stop, and the 17 cases of collection were transferred to Hyōgo-ken, Taki-gun, Ōyama-son兵庫縣多紀郡大山村. Later Dr. Tōru Haneda committed them to the care of Dr. Zenryū Tsukamoto 塚本善隆 (1898-1980), and Dr . Zenryū Tsukamoto to Dr. Tairyō Makita 牧田諦亮. In 1998, Dr. Tairyō Makita agreed to make pubic the Catalogue of Danhuang Secret Works. Prof. Ochiai has published a series of studies on this collection. This catalogue has two volumes. In volume I it records 736 works, and volume II lists 432 texts. This represents the same amount as Mr.Wang Chongming's Lishi jianchang dunhuang xueben mulu 李氏鑒藏敦煌寫本目録 of the "Dunhuang yishu sanlu敦煌遺書散録" of the "Dunhuang yishu zongmulu suoyin敦煌遺書總目録索引". From Dr. Haneda catalogue we can get a general idea about Li Shengduo's original text. No.84 of the catalogue says: "the Foshuo Zhaoming pusa jing written in the Six Dynasties." On the margin of page 2 of the photographs (No.10-23) of the Zhaoming pusa jing stored in Haneda Museum has a seal stating: "Dunhuang Stone Cave Secret Works" On the left bottom on page 10 there is a seal reading "Li Shengduo, my family and my relatives make offerings to the Buddha."B. Format of the Zhaoming Pusa jingThe above mentioned depiction which is stored at the Haneda Museum and called "Dr. Haneda's Depiction of the Collections of Historical Documents Unearthed in the Western Regions" contains photographs No.10-23 which end with the characters "the Foshuo Zhaoming Pusa jing ". The size and shape must be similar to the original text. This manuscript has only one scroll. Its cover folio is missing, and it is neatly written in regular-style caligraphy, with some traces of lishu style. One page contains 23 lines to 28 lines. The details are as follows: On the 1st page there are 2 lines (missing line to line 2); on the 2nd, 28 lines (line 3 to 30); on the 3rd, 28 lines (line 31 to 58); on the 4th, 23 lines (line 59 to 81); on the 5th, 23 lines (line 82 to 104); on the 6th, 23 lines (line 105 to 127); on the 7th, 23 lines (line 128 to 150); on the 8th, 3 lines (line 151 to 173); on the 9th, 23 lines (line 174 to 196); on the 10th, 11 lines (line 197 to 207). There are 158 lines with each 17 words,49 lines with 20 words, and 8 lines with 16 words, thus the 207 lines, have a total of 3,565 words.C. Previous Research on the SutraMr Eiichi Matsumoto松本榮一was the first scholar who studied the sutra. In his Dunhuang huade yanjiu敦煌畫的研究 chapter I, section II, there are several pictures, one of them being Ryōchyū's 良忠 "Guang jing xu wen zhuan tong ji觀經序文義傳通記" which cites part of the Zhaoming Pusa jing. Huiyuan, Zhiyi, Jicang, Shandao also list and make comparasions in their notes. They conclude that the pictures are from the Zhaoming Pusa jing. In his ground-breaking contribution at the International Conference commemorating the l00th anniversary of the discovery of Dunhuang caves, Prof. Ochiai discussed the Zhaoming pusa jing and Dr. Haneda's depiction "A Catalogue of Dunhuang Secret Works". He comes to the following conclusions: 1. The Zhaoming pusa jing is listed a "Suspicious or Apocryphal Sutras" in the traditional catalogues. 2. The Zhaoming pusa jing is an important historical document for the Chinese Pure Land Buddhism. 3. The sutra was compiled during a period of intensive debates on Buddhist philosophy, between the early 5th and the middle 6th century.D. The Contents of the Zhaoming Pusa jingThe opening part of the Zhaoming Pusa jing is missing. But we can see that its organization is different from the traditional three-part style: preface, purport and entrusting the circulation of the sutra. It consists of questions and replies between the the Zhaoming pusa and the Buddha. Ānanda 阿難と Śāriputra 舎利佛appear twice. Its doctrinal contents are very complicated, showing influences from such classical sutras as Pure Land, Nirvāṇa-, Prajñāpāramitā-, Saddharmapuṇḍarīka-, Avataṃsaka-, and Vimalakīrti-sūtra. Its main tenet is that the Buddha-nature already exists in everyone's mind. Everyone can reach the highest destination of great wisdom and enlightenment if one sincerely confesses one's sins to the Buddha, strictly obeys religious regulations, believes in retribution, chants the scriptures and the name of the Buddha, bathes in the Prajñā brightness, and enters the Buddha-nature. The purpose of the sutra is to help the common believer to find wisdom and enlightenment, and also to promote morality with the hope of finding happiness in this life and the next rebirths. It can be divided into the following sections: 1. From the beginning to line 19, they are questions and replies between the Zhaoming Pusa and Buhhda. The main teaching is that if a man does not practice love-kindness and obey religious regulations, he cannot maintain his human existence, will not become enlightened and cannot free himself. It will be impossible for him to get enlightened and to free himself, as the Zhaoming Pusa did. 2. Line 20 to line 56: mention all phenomena 萬法i.e., the five senses and consciousness, the six aspects六事 of the mindfulness of breathing, the eighteen characteristics peculiar to the Buddha, and the sixty-two perverted views, etc., arise on the basis of mind. If one sincerely confesses his sins to the Buddha, he will not fall into the hell. 3. Line 57 to line 67: the Zhaoming Pusa asks Buddha about chanting this sutra and praying to the Buddha .Buddha says it can prevent followers from falling into the Three Bad Destinies 三途, and help them to obtain Buddha's wisdom. 4. Line 68 to line 94: relate the story of Aṣatāśatru's killing his father. The sutra teaches us that sincere confession can help get rid of one's sin. It serves as an emphasis of the idea of retribution. 5. Line 95 to line 147: the sutra stresses that all living creatures have the Buddha-nature in their minds. If they listen to or chant this sutra, they will surely attain wisdom. 6. Line 148 to line 207: the Buddha explains why and how one can obtain the Dharma power and teaches the Zhaoming Pusa 250 discipline rules and three thousand monastic regulations 三千威儀.II. The text of the Zhaoming Pusa jing is contained in Li Shengduo's Collection (not summarised here): please refer to the Japanese version of this paper p.86-106.

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

---

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

---

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.