著者

大谷 由香

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.62, no.2, pp.747-752, 2014

著者

笠井 哲

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.57, no.1, pp.122-128, 2008

著者

笠井 哲

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.64, no.2, pp.639-645, 2016

著者

金 春鎬

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.54, no.1, pp.534-531,1288, 2005

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When thinking of pagodas in Koguryo, the first question that comes to mind is where the first pagoda can be found. Also, the origin of the characteristics of Koguryo's pagodas is a problem. For example, what is the history of the one pagoda-three image hall pattern (一塔三金堂式) in the composition of Buddhist temple, and what the background of the the octagonal shape of the pagoda? In this paper I emphasize the fact that the cultural background of the characteristics of pagodas in Koguryo can be found in Koguryo's ancient tombs.

著者

林 敏

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.65, no.2, pp.955-949, 2017

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<p>Zhisheng 智昇 is well-known for his seminal contribution to Buddhist catalogues. His scholarly output includes not only the famous <i>Kaiyuan shijiao lu</i> 開元釈教録 but also the <i>Xu datang neidian lu</i> 続大唐内典録, the <i>Xu gujin yijing tuji</i> 続古今訳経図紀, the <i>Xu ji gujin fodao lunheng</i> 続集古今仏道論衡, and the <i>Ji zhujing lichan yi</i> 集諸経礼懺儀. These five catalogues amount to a total of 25 scrolls (巻). The <i>Kaiyuan shijiao lu</i>, compiled in year 18 of the Kaiyuan 開元 era, i.e., 730 CE, is widely regarded as a representative opus of the genre. It has had a far-reaching influence on the history of Buddhist bibliography all across East Asia.</p><p>Zhisheng's work has not been immune, however, to criticism. His reliability has been questioned, for instance, on account of inconsistencies such as the contradictory notations concerning the <i>Shoulengyan jing</i> 首楞厳経. To be more precise, the testimony of the <i>Kaiyuan shijiao lu</i> on the text is different from that of the <i>Xu gujin yijing tuji</i>. Recent research suggests, however, that such inconsistencies cannot be attributed to Zhisheng himself. The old Japanese manuscript versions of these two catalogues, which are among their earliest textual witnesses, do not contain any of the inconsistencies on the <i>Shoulengyan jing</i> which appear in the later recensions. We can hence safely assume that the so-called "inconsistencies" are later scribal corruptions which resulted in the process of textual transmission. </p><p>My investigation yields, therefore, the following conclusions: </p><p>1. The so-called inconsistencies between the <i>Kaiyuan shijiao lu</i> and the <i>Xu gujin yijing tuji</i> derive from their textual transmission.</p><p>2. By the same token, the different accounts concerning the <i>Shoulengyan jing</i> which appear in various catalogues do not constitute proof that the text is apocryphal.</p><p>3. The criticism of Zhisheng is unjustified. We can confidently re-assess Zhisheng's reliability as a serious and cautious compiler of Buddhist catalogues.</p>

著者

下田 正弘

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.65, no.2, pp.525-535, 2017

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<p>After having not been of concern for some time, the matter of whether or not Buddhist studies should be seen as an independent discipline has recently resurfaced within related academic communities. Now that the environments of scholarship in the arts and humanities are being radically transformed in terms of elucidating, preserving, and transmitting knowledge under the strong influence of radical innovations in information communication technologies, another moment has apparently arrived where this subject needs to be brought into careful consideration. In this new digital horizon of research, each product of research that heretofore conveniently existed independently cannot help from getting involved in one vast interconnected context, in which their mutual methodological relationships need to be clarified. This paper, paying attention to the question of "the linguistic turn" in history, reviews the methodologies of Buddhist studies and discusses the great significance of the concept of "textuality" in Buddhist studies in this new environment.</p>

著者

苫米地 誠一

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.45, no.1, pp.137-140, 1996

著者

伊吹 敦

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.55, no.1, pp.127-134,1195, 2006

被引用文献数

1

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Though the <i>Treatise on the Two Entrances and Four Practices</i> has been handed down as the record of Bodhidharma's teaching, the reliability of this tradition has not been adequately verified. Surely scholars such as YANAGIDA Seizan and ISHII Kosei have contributed toward the analysis of the sutras on which it was based, and also have pointed out the influence of Chinese classics on it. But the origin of the structure of '<i>The Two Entrances and Four Practices</i>' has not been explained. In my opinion, it should be regarded as the highly original evolution of the method of interpreting the Dharma which had widely prevailed in the South-North Dynasty, especially among Dilun scholars. Therefore, there is no reason to consider that the <i>Treatise on the Two Entrances and Four Practices</i> originates from the teaching of an Indian monk Bodhidharma.

著者

折野 隆龍

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.39, no.1, pp.157-159, 1990

著者

石井 公成

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.57, no.1, pp.530-524, 2008-12-20 (Released:2017-09-01)

著者

朴 昭映

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究

巻号頁・発行日

vol.65, no.2, pp.600-604, 2017

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<p>Ennin's Diary (<i>Nittō guhō junrei kōki</i> 入唐求法巡礼行記) is a four volume diary written by Ennin 円仁, a Japanese Buddhist monk in China during the ninth century. It records reference to a temple (Jŏksan Bŏphwa wŏn 赤山法華院) established by Jang Bogo 張保皐 in China. Ennin wrote his diary while on Buddhist pilgrimage to China for nine years and three months (838–847).</p><p>This paper focuses on a study of features of the Buddhist rituals of Jŏksan Bŏphwa wŏn. There are five features. The first is the scripture-lecturing rite at Jŏksan Bŏphwa wŏn. The second is Silla rite of a single-day lecture. The third is Silla rite of reciting scriptures. The fourth is the importance given to dhyāna (禅). The fifth is the importance given to the eight-scroll <i>Suvarṇaprabhāsasūtra</i> (金光明経). According to my analysis, these rituals were unique methods of Buddhist repentance (懺法) found only at Jŏksan Bŏphwa wŏn.</p><p>Moreover, this paper examines Hieizan's 比叡山 Buddhist rituals and examines how they are influenced by Tang rituals and those of Silla as seen at Jŏksan Bŏphwa wŏn. </p>

著者

大谷 由香

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.65, no.2, pp.605-611, 2017

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<p>The monk Shunjō 俊芿 (1166–1227) studied in the Southern Song for 12 years. Before studying abroad he studied Tendai in Japan. Shunjō introduced the Tendai Perfect Precepts (Enkai 円戒) to the Southern Song Buddhist community. In the Tendai ordination, the question-and-answer of whether it is possible for one to uphold the three-fold <i>śīla</i> is the formal act (<i>karman</i>). That method was called the three-fold acts (<i>sanju konma</i> 三聚羯磨). Unexpectedly, the Tendai Perfect Precepts were accepted in the Southern Song Buddhist community. After Shunjō returned to Japan, the three-fold act was adopted as the Nara Buddhist ordination, upon which Kakujō 覚盛 (1194–1249) transformed the method of Tendai ordination into the <i>tsūju</i> 通受 or comprehensive ordination of Nara Buddhism. </p>

著者

吉崎 一美

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.65, no.1, pp.440-435, 2016

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<p>Dharmaratna "Yami" published <i>Saṃdeyā Lisaḥ </i>(Tibet's reply) in N.S. 1072 (V.S. 2008, that is, 1952). In his novel, "Yami" censured on behalf of Tibetans not only Sāhus (employers, Newar merchants in Lhasa) for their oppression of their employees and Tibetan ladies, but also Nepal herself for her sweating Tibetans to take a large profit. Cittadhar "Hṛdaya" published his novel <i>Miṃ Manaḥ Pau </i>(Ashes of a letter) in N.S. 1088, as if he were a protector or spokesman for Sāhus and Nepal herself. Prior to these two novels written in the Newari language, Lakṣmī Prasād Devakoṭā published <i>Mun</i>ā<i>madan</i> written in the Nepali language in V.S. 1992/1996. It is the best selling book in Nepal, even now. Faced with its great popularity, "Yami" and "Hṛdaya" published their novels to protect their mother language and to maintain their own culture. </p>

著者

森口 眞衣

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.60, no.2, pp.850-845, 2012-03-20 (Released:2017-09-01)

著者

白館 戒雲

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.43, no.2, pp.836-832, 1995

著者

伊藤 真

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.64, no.3, pp.1296-1302, 2016

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六世紀末頃の中国撰述と思われる『占察経』二巻は,今日では『地蔵十輪経』,『地蔵菩薩本願経』と共に代表的な地蔵経典とされている.従来この経典は,上巻で説く木輪相というサイコロ状のものを使った占い法と,それに続く懺悔滅罪の方法を主眼とする,地蔵信仰を利用した「いかがわしい」経典と目されてきた.しかし近年のいくつかの先行研究ではこの経典の構造や意図を見直す動きが見られ,本論考ではこの経典における地蔵菩薩の役割を改めて検討し,この経典全体のねらいを再考した.本経の上巻が説く木輪相による占いと懺悔の方法は,下巻が説く瞑想を行うための前提となっており,無相智を得て,一実境界に依止した堅固なる信解を確立するのが,五濁悪世において大乗を志向する者の目的とされている.末法の世の善根微少なる衆生には困難な道である.しかし地蔵菩薩はそのような遠大な修道論を説く一方で,修行者の疑念と怯弱なる心を癒すべく,自らの名号の誦念を何度も勧める.憂悩を取り除いて修行の道へ進むようにと,上下二巻,この経典全編を通じて要所要所で修行者を叱咤激励するのである.この経典は占察法,懺法,そして瞑想法と,それによって信解堅固に一実境界に安住するための一貫した修行道を説きつつ,その道に邁進できるようにと常に地蔵菩薩が救いの手を伸べる構造になっている.地蔵は『十輪経』以来,瞑想と,衆生済度の遠大な誓願と行とに深く結びついた菩薩である.六世紀末に中国で成った『占察経』という偽経は,木輪相といった一見突拍子もない占いを堂々と説く特異な経典であることは確かだが,全体として見れば,当時の人々が末法と見た時代にふさわしい,地蔵信仰に基づく救済論を説いていると言うこともできるだろう.

著者

馬場 紀寿

出版者

日本印度学仏教学会

雑誌

印度学仏教学研究 (ISSN:00194344)

巻号頁・発行日

vol.51, no.2, pp.834-832, 2003-03

著者

太田 蕗子

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.64, no.1, pp.402-397, 2015

著者

森 真理子

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.59, no.2, pp.821-818, 2011

著者

榊 和良

出版者

日本印度学仏教学会

雑誌

印度學佛教學研究 (ISSN:00194344)

巻号頁・発行日

vol.56, no.2, pp.787-782, 2008-03-20