著者

山口 正晃

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.51, pp.233-259, 2018-04-01

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This paper aims to clarify part of the situation where so-called "Chinese Buddhism" is established, by analyzing the currency situation of "Fo-ming jing 仏名経". Chinese Buddhism was established mainly in the Chang'an 長安 Buddhist circle led by the Sui 隋 Tang 唐 Dynasty. At the time, the Buddhist church repeatedly created a catalog of sutras to arrange Chinese-translated Buddhist scriptures and tried to establish authority by creating a system called "Tripitaka 大蔵経". There are also many Buddhist scriptures that were culled out during the process, the influence of which is also strongly seen in the "Fo-ming jing 仏名経". Originally, in Dunhuang 敦煌, a unique Buddhist world spread and from the Sui 隋 to midway through the Tang 唐 period, the influence of the Chang'an 長安 Buddhist world was accepted, although limited. The Nara 奈良 dynasty in Japan was far more strongly influenced by the Chang'an 長安 Buddhist world than the Dunhuang 敦煌, but common elements with Dunhuang also emerge. It was found that one variety of "Fo-ming jing 仏名経" didn't spread in Chang'an 長安 Buddhist circle, but spread to both Dunhuang 敦煌 and Japan. From here, we can see how the Buddhist world in the private sector, which is closer to common people, has spread widely around the "orthodox" Buddhist world by the Chang'an 長安 Buddhist world.

著者

角山 幸洋

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.28, pp.A17-A104, 1995-03-31

著者

鼓 宗

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.51, pp.65-78, 2018-04

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Poemas árticos of Vicente Huidobro is one of the most influential works in the evolution of avant-garde poetry in Spain and Hispanic American countries, especially the former post-1918, when the Chilean poet visited its capital, frequented 'tertulias' of the leading literary figures of the time, such as Cansinos-Assens and Ramon Gomez de la Serna and kept an apartment in Madrid. At the same time, Huidobro 's own poetry enjoyed considerable success among young Spanish poets such as Gerargo Diego and Juan Larrea, encouraging them to compose poems based on the new esthetics, which were mainly elaborated by Parisian artists, but also reflected in Huidobro's own poetics of Creationism. Guillermo de Torre, future critic of avant-garde literature and founder of the Ultraismo, the principal avantgarde movement in Spanish literature, is a case in point. In this brief article, we cite the testimony of scholars such as Rene de Costa and Cedmil Goic, as well as the above-mentioned writers and poets, concerning Huidobro's stay in Madrid and the publication of his book and in light of this evidence, propose a reevaluation of creationist poetry.

著者

西本 昌弘

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.38, pp.A1-A23, 2005-04-01

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The original Portraits of the Five Patriarchs of the Shingon Buddhism that Kukai brought back from Tang have been handed down in Toji Temple. With the portraits of Ryumo and Ryuchi newly added in Japan in the 12th year of Konin (821), the portraits of the seven patriarchs were completed. It is generally believed that the inscriptions on the seven portraits were handwritten by Kukai, but there were some doubts about it in the old days. In this paper, based on the study of the historical research works, we support the opinion that the biographies on the four patriarchs (Ryumo, Ryuchi, Zenmui, and Ichigyo) out of the seven were not written by Kukai. On the other hand, in the collection of Kukai's letters, 'the Koya Collection of Letters', is the letter concerning the restoration of the Portraits of the Five Patriarchs. The letter addressed to the Left Chief of the Guards (Fujiwara no Fuyutsugu) is the one. It has been believed that the letter was written around the 6th year of Konin (815), but based on our study, it has been made clear that it was written around the 12th year of Konin. In this letter, Kukai requested Emperor Saga to restore the Portraits of the Five Patriarchs, and at the same time, he requested the emperor to write the biographies on the Portraits of the Five Patriarchs following the historical fact about the Emperor of Tang Dynasty. It is highly possible that the Emperor wrote them to reply to Kukai's request. So it can be considered that the inscriptions on the fourpatriarchs, in a different handwriting from Kukai's, should have been written by Emperor Saga.

著者

辜 承堯

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.49, pp.333-352, 2016-04

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Japanese scholars began their studies of Chinese drama in the Meiji period. After the Meiji Restoration, Japanese academia was significantly influenced by Western academic methods, and as result of this aspects of folk culture such as drama became an important object of study in the field of Chinese-literature studies. Masaru Aoki(1887‒1964) was a famous researcher of Chinese drama during Japan's modern period. Through Aoki's writings and the recollections of his family and close friends, this paper will attempt to outline the contours of his Chinese-drama research. Through an analysis of Aoki's major works(Shina Kinsei Gikyoku shi ,Genjin Zatsugeki Jyosetsu), this paper will clarify the approach and problems that are characteristic of Aoki's drama research.

著者

二階堂 善弘

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.54, pp.27-42, 2021-04

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This article explores the gods of plague and medicine in the Ming and Qing dynasties. With regard to the gods of plague, many are known throughout China, including Wangye (王爺) in Fujian and Taiwan, Yanguang Niangniang (眼光娘娘) in the north, as well as Banchen Niangniang (斑疹娘娘), Tainhua Niangniang (天花娘娘), and other niangniang who drive disease. The numerous Yaowang temples across mainland China attest to the belief in these gods. Concerning rituals, the sending off of the royal ship (送王船) is performed to expel epidemics. With regard to the gods of medicine, the kings of medicine (藥王) include famous doctors such as Bian Que (扁鵲), Sun Simiao (孫思邈), Wei Cicang (韋慈藏), and Hua Tuo (華陀). Emperor Baosheng of Fujian was, for example, a well-known doctor who later became a god of medicine. Fictional characters also display traits of gods, such as Lu Yue (呂岳), who appears in the novel Fengshen Yanyi [封神演義] and resembles a plague god, as well as Marshal Gao (高元帥) and Marshal Zhang (張元帥) of Marshal God, who resemble the gods of medicine.

著者

宮嶋 純子

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.53, pp.155-172, 2020-04

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本報告は、JSPS科研費「ベトナム北部地域における仏教典籍流通の史的研究」 (課題番号:JP17K18251) の助成を受けて行った研究成果の一部である。

著者

松浦 章

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.37, pp.15-48, 2004-04

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The Sino-Japanese steamship lines were started by the foreign steamship companies that came to Japan in the last days of Tokugawa regime. The leading character in Jules Verne's 'Le Tour du Monde en Quatre-Vingts Jours', published in 1873, crossed the Pacific between Yokohama and San Francisco on a steamship run by Pacific Mail Steam Company. This company also had a line extending further from Yokohama to Shanghai. The steamship lines between Japan and other countries were monopolized by American and other forign companies before 1875. But in 1875 a Japanese company entered the scene.. The first one was the steamship line between Japan and Shanghai, China as the first overseas line in Japan. Under the instructions of the Japanese Government, M. B. S. S. Co, opened a line from Yokohama to Shanghai via Kobe, Shimonoseki, and Nagasaki on February 3.1875. It was a regular service leaving Yokohama for Shanghai every Wednesday, and Shanghai for Yokohama every Sunday. The line was succeeded by N. Y. S. S. Co. that was newly founded on October 1, 1885. This paper discusses the use of the steamship lines by the Chinese and the Japanese people in the 30 and some years from the opening of the regular line between China and Japan by the Japanese steamship company to the fall of the Qing Dynasty.

著者

松浦 章

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.37, pp.A15-A48, 2004-04-01

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The Sino-Japanese steamship lines were started by the foreign steamship companies that came to Japan in the last days of Tokugawa regime. The leading character in Jules Verne's 'Le Tour du Monde en Quatre-Vingts Jours', published in 1873, crossed the Pacific between Yokohama and San Francisco on a steamship run by Pacific Mail Steam Company. This company also had a line extending further from Yokohama to Shanghai. The steamship lines between Japan and other countries were monopolized by American and other forign companies before 1875. But in 1875 a Japanese company entered the scene.. The first one was the steamship line between Japan and Shanghai, China as the first overseas line in Japan. Under the instructions of the Japanese Government, M. B. S. S. Co, opened a line from Yokohama to Shanghai via Kobe, Shimonoseki, and Nagasaki on February 3.1875. It was a regular service leaving Yokohama for Shanghai every Wednesday, and Shanghai for Yokohama every Sunday. The line was succeeded by N. Y. S. S. Co. that was newly founded on October 1, 1885. This paper discusses the use of the steamship lines by the Chinese and the Japanese people in the 30 and some years from the opening of the regular line between China and Japan by the Japanese steamship company to the fall of the Qing Dynasty.

著者

彭 强

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.53, pp.83-106, 2020-04

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Based on the current research on Instruction pour les visites de Mandarins and from the angle of the historical studies on the early Jesuits in China, no matter 李毓中 or 張鎧, it is clear that the book was written during the Ming Dynasty and was completed by several writers. Their research is mostly based on the analysis of the section of <拜客問答>, which is a conjecture of facts rather than a conclusion of their studies on factual evidence. In fact, the book clearly highlights the period within which it was completed and even its authors. When it comes to its completion time, the most obvious evidence is a list of members of the early Society of Jesus in China. Consequently, this article explores the time period within which Instruction pour les visites de Mandarins was written and completed based on the list of the probable authors and the nature of the book. To achieve this objective, this article combines the goods and products with the stories in <買辦的事> with a detailed analysis of the meaning of mentioning Hangzhou and Peking (「宮裏」). It also explores the activities of the members of the early Jesuits in China, as mentioned in the book <拜客問答>.

著者

黄 逸

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.53, pp.121-138, 2020-04

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The embassy of the Chinese Empire under the direction of Mr.Anson Burlingame, the former U.S. Minister to Beijing (1862-1867), visited the United States of America in 1868. Four years later in 1872, the Japanese Imperial Minister Tomomi Iwakura led his embassy to America, too. As the first official Mission from China and Japan respectively, they received warm attention from the American newspapers. The media's reports and comments on the two embassies were generally full of goodwill, reflecting the kind of special amicable relationship between the post-Civil War United States who was engaging in the Reconstruction and its remote partners who were promoting modern reforms in East Asia after their respective civil wars. This paper intends to examine the two questions : why the U.S. newspapers around 1870 made such favorable reports, and what were the expectations of the reporters on the future U.S.-China and U.S.-Japan relations.

著者

横田 健一

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.6, pp.41-57, 1973-03-30

著者

横田 健一

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

no.6, pp.41-57, 1973-03

著者

大庭 脩

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.4, pp.29-77, 1971-03-30

著者

末尾 至行

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.10, pp.A1-A16, 1977-09-30

著者

前原 あやの

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.45, pp.67-80, 2012-04

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Zhang Heng was a Chinese astronomer who lived during the Eastern Han Dynasty of China. Zhang was promoted to grand historian (太史令), and his job was to record heavenly observations. Zhang believed that any observable phenomenon could be explained by scientific means and he tried to seek a rational explanation for such phenomena. Zhang submitted a report entitled 請禁絶図讖疏 to the emperor about his controversial ideas, and criticized the prognosticatory character of fortune-telling called Tuchen (図讖; prediction, prophecy). On the other hand, Zhang accepted 占術 (divination), which he specifically official. In fact, some kinds of divination, for example, Boshi (卜筮; scapulimancy and divination), and oneirocritics (夢占い) were used and described in the books entitled 思玄賦 and 霊憲 written by Zhang. The fact that Zhang criticized Tuchen (図讖) is widely known, but no specific study has been done regarding Zhang's criteria of judgment as to "wha". This article discusses the divination that appeared in books written by Zhang and reviews his critique on Tuchen (図讖), which clarify his thoughts on a close relationship between heavenly bodies and divination. The author provides an account of Zhang's philosophy and evaluates Zhang's philosophy both from the point of view as a literary man and as a scientist against the background of the history of thought in the Eastern Han Dynasty.

著者

山寺 美紀子

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.49, pp.139-165, 2016-04-01

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Fujisawa Togai (1794‒1864) -founder of the Chinese studies academy Hakuen Shoin and responsible for the revival of the Confucian school of Ogyu Sorai-loved the music of the seven-stringed Chinese qin, as Sorai had before him, and was also known during his day as a master of playing the instrument. This paper reports the following research and analysis in an effort to clarify the historical facts surrounding Togai’s relationship with the qin. In the first section, there is a brief discussion of the lineage of qin-playing to which Togai belonged, and of Sorai’s study of the qin, which probably influenced Togai. The second section traces Togai’s connections, through the qin, with contemporaries such as Chokai Setsudo, Abe Kenshu, Sogo Setsudo, Nomura Kosetsu, Kogaku Yushin, and Mega Yusho. The third section uses qin scores and books on the qin in the collection of Hakuen Shoin to specify the pieces that Togai probably studied and played (about thirty in all) and to speculate on what he might have learned from the literature on the qin that he read and consulted (including Ogyu Sorai’s writings on the qin). Finally, in the fourth section, Togai’s essays, “Kogetsu kinki” and “Kinkai ki”, are scrutinized for what they reveal about the events and gatherings related to the qin that Togai engaged in with his teacher and fellow players, giving us a glimpse of Togai’s frame of mind and the nature of his friendships mediated through his musical activity.

著者

日並 彩乃

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.52, pp.85-105, 2019-04-01

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This paper introduces the "Buccho-Sonshodarani-Meigenroku," which was written by Gankai (1823-1873) and illustrated by Reizei-Tamechika (1823-1864). This book aimed at a propagation of vikiraṇoṣṇīṣa by telling the Darani stories of the past and present facts. Tamechika tried to restore the Yamato-e (traditional Japanese-style painting) in the late Edo period. This was published in 1854; that is, it is a work of the period when Tamechika met Gankai, and it should be considered at the forefront of a project memorializing Gankai's completion of "The 1000 Day Circumambulation" which is Penance of Tendai sect.

著者

熊野 弘子

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 (ISSN:02878151)

巻号頁・発行日

vol.51, pp.A193-A226, 2018-04-01

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TCM (Traditional Chinese Medicine) features the Bianzheng Lunzhi (pattern identification and treatment) system, a term referring to diagnosis and treatment based on a general analysis of symptoms and signs. Manase Dosan (1507-1594) accepted this set of theories, which came to be called Satsusho Benchi in Japan. This paper considers the Satsusho Benchi of headaches by taking a concrete look at medical books associated with Dosan's school (Dosan, Dosan's teachers, and disciples). The books quote many classics of Chinese medicine, for example, Yixuezhengzhuan, Danxixinfa, Yujiweiyi and others and emphasized various diagnoses of symptoms. Satsusho Benchi theories of headache are common to the current Bingxie Bianzheng (pathogen pattern identification), Bingxing Bianzheng (nature of disease pattern identification), Qixue Bianzheng (qi-blood pattern identification), Jingluo Bianzheng (meridian pattern identification), Liujing Bianzheng (six-meridian pattern identification) and others.

著者

二階堂 善弘

出版者

関西大学東西学術研究所

雑誌

関西大学東西学術研究所紀要 = Bulletin of the Institute of Oriental and Occidental Studies, Kansai University (ISSN:02878151)

巻号頁・発行日

no.50, pp.41-50, 2017-04

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I have been engaged in research on temple guardian gods in Japan and China, as well as, over the course of several years, investigations into Buddhist temples in Vietnam. I have come to the conclusion that the Vietnamese temple guardian known as Duc chua ong has its origins in India Sudatta (Anathapindika). In mainland China some papers asset an Erlanshen influence from Zoroastrianism. I agree in part with this viewpoint.