著者

原 實

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.92, no.2, pp.194-196, 2010-09

著者

原 実

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.71, no.1, pp.p220-211, 1989-12

著者

原 実

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.68, no.1, pp.p108-99, 1987-01

著者

原 實

出版者

東洋文庫

雑誌

東洋学報 (ISSN:03869067)

巻号頁・発行日

vol.89, no.3, pp.378-372, 2007-12

著者

三枝充悳 [ほか] 著

出版者

春秋社

巻号頁・発行日

1986

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

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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

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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

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

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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.

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

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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

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

大橋 隆憲

出版者

北海道大学經濟學部

雑誌

経済学研究 (ISSN:04516265)

巻号頁・発行日

no.12, 1957-10

著者

田中 秀和 岩佐 崇史 井上 弘士 ワシリー モシニャガ

出版者

情報処理学会

雑誌

第66回全国大会講演論文集

巻号頁・発行日

vol.2004, no.1, pp.83-84, 2004-03-09

著者

橋爪 烈

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.110, no.9, pp.1741-1742, 2001-09-20

著者

江戸川亂歩 著

出版者

平凡社

巻号頁・発行日

1935

著者

武蔵 博文 山田 智子 肥田 幸恵 安田 有紀 富田 大輔 鷹田 薫

出版者

富山大学

雑誌

教育実践研究 : 富山大学人間発達科学研究実践総合センター紀要 (ISSN:18815227)

巻号頁・発行日

vol.1, pp.15-27, 2006-12

著者

竹内 久美子

出版者

北海道教育大学

雑誌

情緒障害教育研究紀要 (ISSN:0287914X)

巻号頁・発行日

vol.8, pp.109-112, 1989-03-11

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緘黙児の理解と治療的アプローチに関する研究の中で,近年内面へのアプローチの重要性が指摘されている。 筆者は緘黙児のより深い理解と治療の手がかりのために,緘黙児の自己意識を明らかにしようとした。その方法は,(1)全道の児童相談所に依頼し得た緘黙児26名についての横断的分析,(2)自己意識に関する資料(SCT・その他)の分析(3)K中学校の協力により参加観察が可能となった一名の事例研究の3つを採用した。その結果明らかになったことは,1)発症時期が3歳〜7歳に集中している。2)症状に多様性があり,しかもそれらは相互に移行的である。3)緘黙に由来する学業不振がある。4)乳幼児期における親との接触経験が少なく,現在の家庭に対する評価がnegativeである。5)内気・自信欠如・孤独・神経質・攻撃的・過敏・頑固ということが彼らの性格特徴としてまとめられる。6)外界の知覚に歪曲や遮断の傾向が認められる。7)緘黙児は現実世界に適応したいという切なる願いをもっていながら,自己実現への努力を放棄せざるを得ない状態にあるため,自己意識に限局や歪みが認められる。一般に人は自己の理想とするところに少しでも近づくために何らかの現実的手段を用いて日々努力するが,緘黙児にそれは認められないことがある。自己実現という観点から緘黙の症状をみると,夢・空想によって自己を実現する段階から,攻撃的な行為・イタズラ・幼児返りにより自己実現しようとする段階,そして表現活動がおさえられ身体反応まで限局されている,というような三つの段階があることを仮設的に提示した。

著者

張 培華

出版者

国文学研究資料館

雑誌

国文学研究資料館紀要 = The Bulletin of The National Institure of Japanese Literature (ISSN:18802230)

巻号頁・発行日

no.43, pp.319-349, 2017-03-16

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『枕草子』と『源氏物語』における『白氏文集』の影響についての研究には、引用の視点一つをとっても多種多様な考察がある。しかし、『枕草子』と『源氏物語』の両作品全体と『白氏文集』との関係や、その受容の温度差にまでふれたものについては、管見の限り見えない。そこで具体的な引用の箇所を綱羅するだけでなく、その分析に取り組むことが、本稿の目的である。結論的なことから言えば、清少納言と紫式部の両作品における『白氏文集』への好尚は歴然と分れていると言える。白居易は自らの作品を諷諭、閑適、感傷、雑律詩に四分類したが、その部類の観点で『枕草子』と『源氏物語』の両作品を分析すると、『枕草子』の方が感傷詩の引用数が多いことがわかる。また感傷詩に分類される「長恨歌」は、『枕草子』に一箇所引かれるのに対し、『源氏物語』では十二箇所の引用が指摘され、圧倒的に多い。さらに清少納言は『枕草子』の中で、意識的に感傷詩の表現を借りて、父藤原道隆を失った定子の悲況を表し、定子自身も自ら感傷詩を念頭に置く詠歌を行っていた。その結果、感傷詩が多くなったといえよう。このように、清少納言と紫式部の感傷詩の引用の差異に着目して、両作品の性格の本質を考察することを試みる次第である。It is possible, even when looking at something as simple as quotations of Bai Juyi’s anthology in such works as Makura no sōshi (Pillow book, c. 995-1004) and Genji monogatari (Tale of Genji, 1001), to take a number of differing approaches. As far as I can see, however, no attempts have yet been made to explore the overall relationships between these two last works, on the one hand, and Bai Juyi’s anthology, on the other, or the varying degrees to which each of these Japanese works incorporate that poetry. Far from compiling a mere glossary of quotations, this paper provides detailed analysis of a number of such quotations. Simply put, I argue that the Pillow Book and the Tale of Genji show obvious differences in the way their authors approached Bai Juyi’s poetry. The poet himself divided his poetry into four categories, namely, satirical verses, verses on leisure and tranquility, verses of lamentation, and miscellaneous verses. Interestingly, the author of the Pillow Book has drawn the majority of her quotations from Bai Juyi’s verses of lamentation. Whereas the Pillow Book contains only one quotation taken from Bai Juyi ’ s famous Changhenge (Song of sorrow), the Tale of Genji contains a total of twelve quotations from this lengthy poem. Furthermore, the author of the Pillow Book has very deliberately employed a number of expressions taken from Bai Juyi’s verses of lamentation, not only, in her capacity of narrator, when describing the sorrow felt by Teishi at the loss of her father, but also in those verses spoken from Teishi’s own lips. This paper, by looking closely at the ways in which these two Japanese authors employ the poetry if Bai Juyi, especially his verses of lamentation, seeks to gain a clearer understanding of their works.

著者

中川 真弓

出版者

中世文学会

雑誌

中世文学 (ISSN:05782376)

巻号頁・発行日

vol.63, pp.68-75, 2018 (Released:2019-06-10)

著者

志水 一夫

出版者

日本超心理学会

雑誌

日本超心理学会誌 : 超心理学研究 (ISSN:1343926X)

巻号頁・発行日

vol.4, no.2, pp.52-61, 1999-11-30

著者

Tomonori Nakazato Kazuhito Suzuki Ai Mihara Yukinari Sanada Tsunayuki Kakimoto

出版者

The Japanese Society of Internal Medicine

雑誌

Internal Medicine (ISSN:09182918)

巻号頁・発行日

vol.48, no.24, pp.2157-2158, 2009 (Released:2009-12-15)

参考文献数

2

被引用文献数

1