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

---

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

---

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

---

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

---

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.