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Kiyoaki OKUDA
2005 Volume 54 Issue 1 Pages
1-11,1237
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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We can obtain a rough idea, through the related lines of Schubring's translation of the
Kalpa sutra, about what sort of lodgings monks and nuns on a pilgrimage came to find themselves in due to religious constraints, in the time of early Jainism. However, even Schubring's work (
Das Kalpa-sutra, Leipzig, 1905) does not clarify how such constraints came to be imposed.
The present paper is an attempt to make this point clear through notes given on the literature.
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Yugen KATSUZAKI
2005 Volume 54 Issue 1 Pages
12-20,1237
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The present work aims at contributing to the study of the basic view of Buddha in the Smaller
Mahaprajñapdramita-sutras, and in particular focuses on the view of Sakyamuni Buddha in Early Mahayana Buddhism. Consequently, it becomes evident that a new view of Sakyamuni Buddha and Mahayana Buddha was established in the Smaller
Mahaprajñapdaramita-sutras.
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Egaku MAYEDA
2005 Volume 54 Issue 1 Pages
21-24,1237
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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At the age of 35, the founder of Buddhism, the Buddha, attained His Enlightenment in
Uruvela. This enlightenment is complete enlightenment as thought by many people. But according to
Vinaya Mahavagga I, Buddha attained
pathamabhisambuddha at first, then in the second stage he developed his enlightenment even more. After his first sermon, the Order consisted of 61
Arahants, and the Buddha further developed his spiritual development in the first rain retreat. He attained incomparable deliverance (
anuttara-vimutti) through mindful concentration (
manasikara).
Enlightenment under the Bo-tree is to become free from Ignorance (
avijja) through knowledge (
vijja) which must be called emancipation through insight (pañña-vimutti). After the first sermon five ascetics, Yasa and his 54 friends, attained enlightenment through being set free from desire (tanha), which must be called emancipation through mind (
citta-vimutti). Emancipation under the Bo-tree is the first stage of enlightenment, but emancipation through both sides (
ubhato-vimutti) is a much higher and deeper enlightenment, which is regarded as
anuttara-vimutti.
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With a focus on Dunhuang manuscript S. 3460
Masanori FUJITANI
2005 Volume 54 Issue 1 Pages
25-30,1238
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Dunhuang Manuscript S. 3460, that has been assumed to be the
Pusa yingluo-jing (T. 16, No. 656) in various catalogues, is unmistakably the first volume of the
Pusa yingluo benye jing (T. 24, No. 1485) compiled in China between the 5th·6th c. A. D. The main distinctive feature of this manuscript is that it has 28 verses on the Twenty-three Vows in the ‘xiansheng mingzi-pin’ (_??__??__??__??__??_) (Chapter 2), whereas other texts have 31 verses on Twenty-Four Vows. This form of the verse is consistent with S. 2748, the commentary of this sutra. Hence, most probably it indicates the original form of this sutra. Furthermore, when this manuscript was compared with other versions, it turned out to be the closest one to the Fangshan Stone Sutra.
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Judo HANANO
2005 Volume 54 Issue 1 Pages
31-36,1238
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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Mr. Shiro Matsumoto insisted that the “thought of the matrix of the Tathagata” (
nyoraizo shiso) is a non-Buddhist teaching because it is
dhatu-vada. Upon receiving Mr. Matsumoto's theory, Mr. Noriaki Hakamaya opposed the concept of “original enlightenment.”
I responded to Mr. Hakamaya's opposition, stating that the word
dhatu, as found in the “Awakening of Faith in the Mahayana, ” should be interpreted as “the essential truth of things” (
shin-nyo) or “dharma body” (
hosshin), and that therefore, the concept of
dhatu differs from the concept of “original enlightenment.” I requested that Mr. Hakamaya did not use the terms “original enlightenment” and
dhatu interchangeably when discoursing on
dhatu-vada, as referred to in Mr. Matsumoto's writing. Mr. Matsumoto and Mr. Hakamaya responded to my proposal, defending their views.
At this time, I doubt that “original enlightenment” is
dhatu, as found in the “Awakening of Faith in the Mahayana” (
Kishin-ron)
The world of truth, which has no emergence and no disappearance, is the world of absoluteness. This human world, which has emergence and disappearance, is the relative world. While describing the Buddha's enlightenment in the relative world (
shigaku), the concept of “original enlightenment” is expounded in order to emphasize the contrast between “original enlightenment” in the world of truth (
hongaku) and the Buddha's enlightenment during His lifetime in India in the relative world (
shigaku). Therefore,
dhatu is not “original enlightenment.” This is my counter-response to Mr. Matsumoto and Mr. Hakamaya.
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jue, fushu, ji, and qieta
Takanobu SAITO
2005 Volume 54 Issue 1 Pages
37-42,1239
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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An Shigao of the Parthian Empire arrived at Luoyang in the Late Han Dynasty, and initiated translation of Buddhist texts into Chinese. Because he was a first translator, he experienced various difficulties with respect to selection of appropriate vocabulary and idiom. The chief difficulty was to determine proper word choice and usage essentially by himself. This paper addressed the question of why no later translators shared An Shigao's equivalent for gatha, jue _??_ and why the translator Jiumoluoshi (_??__??__??__??_) changed jue _??_ into ji _??_. Further, I explore why Shenajueduo (_??__??__??__??_) in the Sui dynasty changed ji _??_ into qieta _??__??_.
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Daigo TSURUTA
2005 Volume 54 Issue 1 Pages
43-46,1240
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The
samadhi of the Lotus Sutra was taught to Zhiyi by Huisi on Mount Dasu. At that time Zhiyi reached a certain state. But Huisi judged what Zhiyi realized was the preliminary step. Huisi's preliminary step was to preach in accordance with the various living beings based on the Meaning of the Course of Ease and Bliss in the Lotus Sutra. There are two ways. One is to preach infinite meanings in accordance with living beings, the
samadhi with infinite meanings (_??__??__??__??__??_). The other is to manifest various figures in accordance with living beings, the
samadhi that manifest the various figures universally (_??__??__??__??__??__??_). After the two
samadhi that manifest infinite meanings are obtained, the
samadhi of the Lotus Sutra that melds the infinite meanings into one is obtained. That is the perfect state at last.
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Takeshige SUWA
2005 Volume 54 Issue 1 Pages
47-51,1240
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Since the seventh century, several miraculous stories of Buddhism were edited in China. The famous historian of Chinese Buddhism, Daoxuan, understood those stories through the ideas of
ganying and
gantong. He interpreted the two words as having the same meaning, signifing specific and amazing phenomena about faith in Buddhism. His interpretation of the two words influenced later editors.
It is the aim of this paper to define Daoxuan's interpretation of
ganying and
gantong and its influence on later generations, and also to examine the role of miraculous stories in Chinese Buddhism.
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Nobuo SONE
2005 Volume 54 Issue 1 Pages
52-55,1240
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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No one has discussed the relation between the treatise on two bodies of the Buddha in the
Wangsheng lunzhu _??__??__??__??_ and the treatise on the body of the Buddha in the
Mahaprajnaparamitopadesa juan 29, because there are issues on interpretation of (1) the treatise on two bodies of the Buddha and of (2) the
Mahaprajnaparamitopadesa. After due consideration of these two issues, I believe that the concept of the treatise on the body of the Buddha in the
Mahaprajnaparamitopadesa 29 is closest to the treatise on two bodies of the Buddha in the
Wangsheng lunzhu.
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Wuliangshou visualization and the repentance of one beyond acquisition
Masahiko ITO
2005 Volume 54 Issue 1 Pages
56-59,1241
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This study tries to clarify the Sanlun (_??__??_) scholar Jizang's thoguht regarding Pure Land ideas. In particular it considers the Wuliangshou visualization (_??__??__??__??_), and clarifies its relation to the repentance of the individual beyond the idea of acquisition (_??__??__??__??__??__??_).
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Kana HAYASHI
2005 Volume 54 Issue 1 Pages
60-63,1241
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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We find in the chapter of Buddha's land (Fotu zhang _??__??__??_) in Ji's _??_
Dacheng fayuan yilin zhang _??__??__??__??__??__??__??__??__??_ his discussion of the body and land of the Buddha Amitabha. Here it is stated that Amitabha's pure land combines the sambhoga-kaya and nirmana-kaya lands. However, in the chapter on buddha-kaya, Sanshen yilin _??__??__??__??_ in the same work, there is a description which emphasizes that Amitabha is sambhoga-kaya, this opinion being justified by many scriptural citations. Especially Ji's interpretations of the
Guyinsheng jing _??__??__??__??__??__??_ and the
Guanyin shouji jing _??__??__??__??__??__??__??_ are unique and original. Ji did not accept the theory of Pure Land Buddhism (Jingtujiao _??__??__??_) that ordinary people (
fanfu _??__??_) would be able to be born in a sambhoga-kaya's land only by invocation of Amitabha. But I wish to point out in this paper that he was very interested in the fact that Amitabha is a sambhoga-kaya.
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Xin ZHANG
2005 Volume 54 Issue 1 Pages
64-67,1242
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The
Lianzong Baojian (T47, No. 1973; 10 fascicles) by Youtan Pudu (1199-1277) is one of the most important works on Pure-land Buddhism in the Yuan dynasty (1206-1368). In this work, Putu encouraged the drawing of a clear distinction between correct
nianfo practices and evil ones, through which he attempted to prove the justice of
nianfo practice and to systemize the Pure Land Buddhist doctrines that had been developed in China so far. In this sense, the
Baojian is extremely important for us to understand the development of Pure-land Buddhism during the Yuan; however, Buddhist scholars have not paid serious attention to it. This article attempts to analyze the theory of
nianfo practices in the
Baojian and to clarify the influences of some renowned patriarchs upon it.
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Takudo ISHIKAWA
2005 Volume 54 Issue 1 Pages
68-71,1242
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The phrases for the two aspects of merit-transference, “aspect of going” (
Wang-xiang _??__??_) and the “aspect of returning” (
huanxiang _??__??_), in the
Wang sheng lunzhu _??__??__??__??_ are not found in sutras and commentaries before the
Wangsheng lun _??__??__??_ (
Treatise on Birth in the Pure Land) and the
Wangsheng lunzhu (
Commentary on the ‘Treatise of Birth in the Pure Land’). Therefore, these two phrases are taken to be the creation of Tanluan. The philosophical background of the “aspect of returning” (
huanxiang) has been considered to be “the gate of traveling in the forest” (
yuanlin youxidi men _??__??__??__??__??__??_) as described in the
Wangsheng lun. While I agree that this concept is its primary philosophical background, I believe that the concept in the
Mahaprajnaparamitopadesa, in which bodhisattvas are born in this world in order to enlighten all sentient beings, also informs its philosophical background.
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In relation to the Buddha's interpretation of “sanye zhuangyan gongde _??__??__??__??__??__??_”
Gakugen YOSHIMIZU
2005 Volume 54 Issue 1 Pages
72-75,1243
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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I discuss Tanluan's interpretation of “
shixinzuofo shixinshifo _??__??__??__??__??__??__??__??_” in the Guan jing _??__??_ in relation to the Buddha's interpretation of “
sanye zhuangyan gongde _??__??__??__??__??__??_.” I believe that the interpretation of “
shixinzuofo shixinshifo” Tanluan's
Wangsheng lunzhu _??__??__??__??_ is a premise of the explanation, in which the body of Amida Buddha is visible to all sentient beings. I also believe that Tanluan tried to explain that the body of the Amida Buddha is not far from all sentient beings.
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Kazuhisa TSUMEDA
2005 Volume 54 Issue 1 Pages
76-78,1243
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Traditional studies conclude that Shandao's Pure Land Buddhism has the character of State Buddhism. But when we analyze the text of the
Fashi zan in detail, another conclusion follows inevitably from our analysis. In the text of the
Fashi zan (T47, p. 483a), Shandao prayed for the happiness of the Crown prince and the women in the seraglio. They were suffering under the tyranny of the Empress Wu. Considering the historical situation, Shandao's words in the text of the
Fashi zan are not to be read as depicting the character of State Buddhism but rather as his remonstrance against Empress Wu.
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Hiroshi KANNO
2005 Volume 54 Issue 1 Pages
79-87,1243
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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This paper reconsiders the applicability of Shun'ei Hirai's critical assessmeat of the ‘four interpretations’ of the
Fahua wenju (
Sections and Sentences of the Lotus Sutra): (1) interpretation according to cause and condition (_??__??__??_), (2) interpretation on the basis of doctrinal teaching (_??__??__??_), (3) interpretation from the perspective of original ground and manifest trace (_??__??__??_), and (4) interpretation from the perspective of contemplating the mind (_??__??__??_). On the basis of the substantial resemblance of Jizang's ‘four interpretations’ to the ‘four interpretations’ of the
Fahua wenju, including their common adoption of ‘four’ categories, Hirai inferred that the system of the
Fahua wenju was formed through reference to Jizang's ‘four interpretations, ’ namely, (1) interpretation according to key constituent terms _??__??__??_ (or on the basis of key terms _??__??__??_), (2) interpretation on the basis of cause and condition _??__??__??_ (or through mutual reference _??__??__??_; alternatively, through mutual conditioning _??__??__??_), (3) interpretation with intention to reveal ultimate reality _??__??__??_ (or interpretation according to principle and teaching _??__??__??_), and (4) unlimited interpretation (_??__??__??_). Hirai further noted that the ‘four interpretations’ of the
Fahua wenju lacked both universality and suitability as a method for scriptural exegesis in comparison to Jizang's system.
However, the author has ascertained that ‘interpretation on the basis of doctrinal teaching’ and ‘interpretation from the perspective of contemplating the mind’ were already established in the
Weimo wenshu (
Interlinear Commentary on the Vimalakirti Sutra), and that forms of interpretation can be found there which also possibly anticipate the development of ‘interpretation according to cause and condition’ and ‘interpretation from the perspective of original ground and manifest trace.’ Therefore, even though it is conceivable that the four interpretations of the
Fahua wenju were influenced by Jizang's four forms of interpretation, the author thinks that they were not a “totally pointless act of plagiarism” as Hirai has concluded. Moreover, the similarity of the two systems of interpretation suggested by Hirai (that is to say, the four interpretations of the
Fahua wenju and the four interpretations of Jizang) are shown to be largely groundless.
If we were to ask whether the four interpretations are applied systematically through the entire text of the
Fahua wenju, then one cannot say that this is the case, for it must be admitted that there are instances where the application is unsuccessful. When it comes to this kind of scriptural exegesis, the author thinks that perhaps we should be satisfied with simply presenting the basic idea and providing a few exemplary applications on behalf of the reader. In point of fact, interlinear sutra commentaries consist almost entirely of analytic parsing of sutra text and explanation of the meaning of individual words.
Finally, the author points out that three of Jizang's four interpretations are not only presented as a discrete set in Huijun's
Dacheng silun xuanyi ji but that the beginnings of the ‘unlimited interpretation’ can also be seen there. Moreover, the form of interpretation in Jizang's system that properly corresponds to ‘interpretation from the perspective of contemplating the mind’ is not the ‘unlimited interpretation’ but, in fact, the ‘contemplation of non-arising (_??__??__??_)’ that appears in the
Fahua tonglüe.
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Ming-yu LIN
2005 Volume 54 Issue 1 Pages
88-93,1245
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The
Tiantai zhuwen leiji (_??__??__??__??__??__??_) is the collection of explanations of the classified Tiantai Doctrine which Ruji (_??__??_) edited in the middle of the Northern Song.
The
Tiantai zhuwen leiji is an excellent source through which we can approach Song period Tiantai doctrine. However, since it represents an unsystematized state of the doctrine, its importance has not been heretofore appreciated. Here I study the background to the formation of the
Tiantai zhuwen leiji, and discuss its influence on later Buddhism.
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Li-mei CHI
2005 Volume 54 Issue 1 Pages
94-99,1245
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The
Fahua xuanyi shiqian by Zhanran (711-782) is considered to be the first and most important commentary on the
Fahua xuanyi which was lectured by Zhiyi (538-597) and compiled by Guanding (561-632). Basically, the study of the
Shiqian so far, as well as the other works by Zhanran, has mostly relied on the
Todai tendaigaku josetsu (An introduction to the Tendai teachings in the Tang: A study on the works by Tannen, 1966) by Hibi Sensho, who explained how Zhanran had lectured and compiled a commentary on the
Fahua xuanyi from the Tianbao era (742-756) to the second year of Guangde era (764). Although the outline of Hibi's supposition can be accepted, his argument contains a serious historical error which had a direct effect on his construction process of the
Shiqian. This article attempts to indicate that historical error and then to reconsider the construction process of the text during the period 758-764.
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Giko FUSE
2005 Volume 54 Issue 1 Pages
100-104,1246
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The term “Honjinanjikyochi_??__??__??__??__??__??_(The inconcerivable state of the Original Buddha where Buddha wisdom and Dharma-kaya became one)” can be found in Volume 10 of Chang-an's “the Commentary on the Fahua wenchu.” The Original Buddha is revealed in 16 of the Lotus Sutra, in which the word means the Perfect Enlightenment that the Buddha acquired. The thought of the Original Enlightenment has developed in the Tendai sect of Japan.
The interpretation of the word by Nichiren is similar to the interpretation of Chang-an. However, Nichiren understood the Hommon Sections of the Lotus Sutra as the center of all Buddhist Texts. Therefore, he has come to realize “The inconcerivable state of the Original Buddha where Buddha wisdom and Dharma-kaya became one” as the Fundamental Truths of the Lotus Sutra.
In the history of the subsequent Nichiren religious group, the term was interpreted variously. The opinion influenced by the interpretation of Japanese Tendai sect is also in it.
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On Annen and Ninku
Hiroshi TSUCHIKURA
2005 Volume 54 Issue 1 Pages
105-109,1247
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The idea of
enmitsu-itchi _??__??__??__??_ [The identity of the essential purport of the Perfect Teaching of Tendai and Esoteric Buddhism]is the basic position of Taimitsu _??__??_. There are two types of
enmitsu-itchi:one is the idea of
rido-jii _??__??__??__??_ [The Perfect Teaching of Tendai is identical to Esoteric Buddhism in principle, but in practice each one is different], the other is the idea of
rido-jido _??__??__??__??_ [The Perfect Teaching is identical to Esoteric Buddhism in both principle and practice]. Most centrally, Anne _??__??_ (841-898?) and Ninku _??__??_ (1309-1388)emphasized the idea of
rido-jii, and secondarily the two scholars referred to the idea of
rido-jido too. The two scholars adopted ‘
Denpo-shoja-ketsuryaku’ _??__??__??__??__??__??_ as the idea of
rido-jido, meaning “When the Buddha preached the practice of the three mysteries (
sanmitsugyo _??__??__??_)
Denpo-shoja _??__??__??__??_ listened to the Buddha preach in his presence. But they could not record the practice of the three mysteries in a sutra (
ketsuryaku _??__??_), because their faculties were not mysterious.” Particularly Ninku frequently referred to ‘
Denpo-shoja-ketsuryaku’, and he construted the idea of
enmitsu-itchi much more solidly.
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Kankyu YAMAUCHI
2005 Volume 54 Issue 1 Pages
110-114,1247
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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In this paper I would like to consider the cultivation of Yingsheng juanzhu and all living things that receive it, and the structure and the relationship of the two.
First, I would like to draw attention to the fact that in Gongde liyi miao (_??__??__??__??__??_), the tenth of the ten categories of Miao (_??_) of Jimen (_??__??_) described in the
Fahua xuanyi (_??__??__??__??_), it is indirectly written that the profits of perfect teaching Yuanjiao xiangsi ji (_??__??__??__??__??_) are equal to the profits of Shibaodu-ren (_??__??__??__??_), and at the same time, are also equal to the profits of Ershiwuyou (_??__??__??__??_), including the lowest hell.
Next, quoting a passage from Xingmiao (_??__??_) in the
Fahua xuanyi in which the Wuzuo sidi of Huishengzing (_??__??__??_) is described, I will state the relation and structure of Yuanjiao xiangsi ji and all living things that receive it, showing that by entering Huanxidi (_??__??__??_), the above-mentioned profits of perfect teaching Yuanjiao xiangsi ji show the full extent of their abilities.
The perfect teaching is a teaching for superior bodhisattvas; but on the other hand, perfect teaching is a sufficiently great teaching to help those in the lowest level of hell.
Therefore, by actively relating to the lowest level of beings, Shibaodu-ren conquers his ignorance, helps the promotion of the Middle Way, ignorance and the Middle Way are tied together, and there is an increase in the power to take away
wu (_??_). This is the structure of profits and merit of Yuanjiao xi angsi ji.
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Hideyuki MATSUMORI
2005 Volume 54 Issue 1 Pages
115-119,1248
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This text was composed of three sections, “Outline of the chapter of the Lotus Sutra”, “Interpretation of the chapters' names”, and “Analytical division of the
sutra”. Even though there have been several researches on this issue, the problem has not been resolved.
In this paper, I consider the concept of “the five natures” in the first section, the characteristics of the interpretation of the chapters' names of the second section, and the difference between the analytical division of the
Fahua wenju and that of the third section.
According to my research, the text does not seem to have been written by Zhanran.
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Akihiro KASHIWAGURA
2005 Volume 54 Issue 1 Pages
120-123,1249
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This thesis argues against the idea that “where there is principle (
li) it is
dhatu-vada, and that is not Buddhism.” As far as Zhiyi (_??__??_) is concerned, he does not perceive that principle exists separately from self. For him, there is no self that beholds principle, and no principle that is observed; principle is recognized in a state beyond existence and nonexistence. Zhiyi's concept is that principle is not with others but with oneself and becomes evident while living within the teachings of Buddha's way. From the above points, it is possible to argue that for Zhiyi, the principle is not a perception that basically exists, and it is not
dhatu-vada.
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Hiroe YAMAGUCHI
2005 Volume 54 Issue 1 Pages
124-127,1249
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The 28 scrolls that comprise the
Weimojing wenshu _??__??__??__??__??_ are one of the most important commentaries on the
Vimalakirtinirdesa _??__??__??__??__??__??_ as translated b Kumarajiva _??__??__??__??_ Tiantai Zhiyi _??__??__??__??_ completed his commentary of the sutra's first eight chapters as far as the 25th scroll before his death, and the remaining three scrolls were subsequently completed by his disciple Guanding _??__??_. In these subsequent commentaries, sentences from the original sutra are inserted.
According to the notes, the first 25 scrolls had been accurately preserved with the sura inserts intact. I can surmise with a reasonable certainty that they preserve Zhiyi's sutra inserts very closely.
Problems do remain, however. There are many small differences between the
Weimonjing wenshu's sutra inserts and the sutra itself as it appears in the Taisho Canon vol. 14. Therefore, in this paper I have researched the
Vimalakirtinirdesa text dated close to the time of Zhiyi, as far as the eighth chapter. On the basis of this research, I was able to point out areas with particular relevance to Zhiyi.
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Shudo ISHII
2005 Volume 54 Issue 1 Pages
128-135,1250
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In this article I have re-examined the stupa inscription for Songyuan Chongyue (_??__??__??__??_), which was written by Lu You (_??__??_) and included in his Weinan Anthology. According to the inscription, Songyuan was enlightened upon hearing Mi'an Xianjie's (_??__??__??__??_) instructions on Muan Anyong's (_??__??__??__??_) phrase, “opening one's mouth is not on the tongue.” Muan Anyong was a second-generation successor to Dahui (_??__??_). Afterward, this phrase came to represent Songyuan's teaching. The phrase's meaning is examined on the basis of two of his general lectures (_??__??_), in which both the experience of great enlightenment based on the koan and having an encounter with a good Zen master are important. Thus this koan becomes referred to as “a single koan that exhausts the great earth” and “the koan of the immediate manifestation of one's original allotment.”
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Shiro NAKAJIMA
2005 Volume 54 Issue 1 Pages
136-142,1250
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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Parallelisms between the early stage of Chars Buddhism (_??__??_) and the Mahayana-Bodhisattva-sila Movement (_??__??__??__??__??__??__??_) have been pointed out. Northern Song Chan's (_??__??_)
Wushen Fangbian men (_??__??__??__??__??__??__??_), Shenhui's
Platform-Words (_??__??__??__??_), the
Lidai fabao ji and the Dunhuang
Platform Sutra of the Sixth Patriarch (_??__??__??__??__??__??__??__??__??_)" ‹Mind-ground-Formless-sila (_??__??__??__??__??_)› record the giving and receiving of the Mahayana-Bodhisattva-CIla according to the rites prescribed in the
Fanwang jing (_??__??__??__??__??_) since the Fourth Patriarch Daoxin (_??__??__??__??_). That Shenhui's
Platform Words also has the character of a ritual for conferring the bodhisattvasila has been pointed out. However, the rite in the
Platform Words was seen as having a transient character belonging to traditional sila studies preceding the Sixth Patriarch Huineng's (_??__??__??__??_) Mind-ground-Formless-sila (_??__??__??__??__??_). But by this report, I want to try to reexamine a conventional opinion about Shenhui's (_??__??_) Bodhisattva-sila thought and its historic positioning, taking as a clue a record of a sermon found in the beginning part of his
Platform Words.
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Sogen HIROTA
2005 Volume 54 Issue 1 Pages
143-149,1251
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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Dahui Zonggao (_??__??__??__??_) is famous as the Chan master who established “Kanhua-Chan (_??__??__??_)”. Dahui explains the structure of Kanhua-Chan by using the concepts of “shijue (_??__??_)” and “benjue (_??__??_)”, that appear in the
Dacheng qixin lun (_??__??__??__??__??_). However Dahui quoted these terms not from the
Dacheng qixin lun, but from another text, the
Qingjinghaiyan jing (_??__??__??__??__??_) written by Zhang Shangying (_??__??__??_).
First, we verify from the descriptions of the
Shoulenyanjing zhizhangjie (_??__??__??__??__??__??_) and the
Shoulenyanjing gelun (_??__??__??__??__??_) that the
Suramgama-samadhi-nirdesa (_??__??__??_) is rewritten by Zhang Shangying as the
Qingjinghaiyan jing. Next, we examine Dahui's intention to quote the words shijue (_??__??_) and benjue (_??__??_) from the
Qingjinghaiyan Jing.
It was only a part of the beginning of
Suramgama-samadhi-nirdesa that Dahui quoted from the
Qingjinghaiyan Jing. This part, that is
rushi wo wen,
yishi fo zai (_??__??__??__??_, _??__??__??__??_), is a sentence commom to every sutra, verifying that what follows is the true word of the Buddha. This was the main reason why Dahui quoted it.
The real intention of Buddha for Dahui was that one must experience and master Awakening by himself. Then, Dahui strongly criticized the method of Mozhao Chan (_??__??__??_), which claims that we obtain original Buddhahood as it is. That was also the reason why Dahui put emphasis on Kanhua-Chan.
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Akinori MUTO
2005 Volume 54 Issue 1 Pages
150-154,1252
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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I have rcsearched disciples who were guided by Nanyue Huisi (_??__??__??__??_), Tiantai Zhiyi (_??__??__??__??_) and various teachers of Tiantai, and those who practised Chan meditation in Mt. Tiantai (_??__??__??_) referring to the
Tiantai Zhizhe Daishi biezhuan _??__??__??__??__??__??__??__??_ and the
Guoqing bailu _??__??__??__??__??__??_ as supporting materials.
As a result, it was possible to confirm 41 disciples including not only priests but also laymen by means of searching “changuan _??__??_ (sitting in mednation)”, and “chanfa _??__??_ (method of repentance)” recorded in the
Xu Gaoseng zhuan (_??__??__??__??__??__??_).
In this thesis, I have focused on such disciples as Huicui (_??__??_), Huicheng (_??__??_), Huiming (_??__??_), Zhiyi (_??__??_), Huiyao (_??__??_), Huichao (_??__??_) and Huisi (_??__??_), and tried to examine the trends in which Buddhist ascetics led and trained by Nanyue Huisi practised Chan meditation, based on the
Xu gaoseng zhuan.
In a concrete form, I have tried to examine what kinds of training methods were practised by disciples belonging to the Huisi group, and in which regions in China they existed, in accordance with philological methods.
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Shuji NISHIOKA
2005 Volume 54 Issue 1 Pages
155-158,1252
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Enlightenment is a fundamental issue in Buddhism, and it is the central concern of Zen as well. This study examines the understanding of enlightenment in the
Congrong lu in comparison with the
Biyan lu, with some observations made. In regard to the stages of training and the fruits thereof, the
Congrong lu does not recognize any significant differences, but the
Biyan lu accepts a tentative difference. Therefore, it is important to realize the essence of humanity (the “original face”) in the
Congrong lu, and a major feature of that work is its emphasis on living freely without attachment to the concept of enlightenment.
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Szu-wei LU
2005 Volume 54 Issue 1 Pages
159-162,1253
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This document is based on the division of time named “the twelve horary signs, ” and elaborated in the twelve kinds of verses. The unknown author of this document states his thought and practices of Chan through these verses. This was formed under the influence of the Northern Chan School before the eighth century, characterized by Nembutsu (Buddha-Contemplation)-Chan syncretism.
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Young-sik JEONG
2005 Volume 54 Issue 1 Pages
163-166,1253
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In this article, I have examined a Korean text
An Account of the Coming East of Huineng's Dingxiang written by a Korean monk Kakhun (_??__??_). It tells the story that a Silla monk Kim Deabi (_??__??__??_) tried to cut the head off the corpse of Huineng, an episode mentioned in the
Jingde Chuandenglu (1004). However, this document is based on two materials: the
Sanggaesa jingamsonsa daegong tappi _??__??__??__??__??__??__??__??__??__??__??_ and the
Samguk yusa _??__??__??__??_. Two problems are focused on here. First, a ‘Dingxiang’ portrait of a Chan master is equivalent to a ‘head’; second, the creation of the monk Kim Deabi _??__??__??_ just originated from a sentence that “there is a statue of Taebi _??__??_ in Paengnyul (_??__??_) Temple”.
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Kojun HAYASHIDA
2005 Volume 54 Issue 1 Pages
167-173,1253
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This paper is a study about the reason why Ryochu (_??__??_) wrote the
Ketto Jushuin Gimonsho (_??__??__??__??__??__??__??__??_). Honen, Shoko (_??__??_), and subsequently Ryochu, throughout their lives held a relative, not an absolute, standpoint. The typical explanation of this standpoint is just a metaphor of two rivers and a white path (
niga-byakudo _??__??__??__??_), and we must try to understand the three thoughts (
sanjin _??__??_) through this metaphor.
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Shoji GUNJIMA
2005 Volume 54 Issue 1 Pages
174-177,1254
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The
Dacheng wuliangshou zhuangyan jing _??__??__??__??__??__??__??__??_ (
Zhuangyan jing _??__??__??_) was translated in the Song period as another version of the
Wuliangshou jing _??__??__??__??_. No one has explained when this text was imported into Japan. Shoko noted in one of his works that he saw a copy of the
Zhuangyan jing at the Munakata shrine. So we know that the
Zhuangyan jing was imported before the Koryo printed version. Shoko quoted this text in his
Jodoshu yoshu (
Seijuyo) and
Tetsu senchaku hongan nenbutushu (
Tetsusenchaku). Therefore, we know that Shoko made a careful reading of the
Zhuangyan jing and tried to resolve the difficult points of the original text. Shoko's works,
Seijuyo and
Tetsu senchaku, that quoted the
Zhuangyan jing were written in his later years. The most explicit details were expounded in the
Tetsu senchaku. I believe Shoko's thought changed from the
Seijuyo to the
Tetsu senchaku.
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Mayuri RINZAN
2005 Volume 54 Issue 1 Pages
178-181,1254
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In this article, I examine how Yukai understood the concept of
bonno-soku-bodai (
klesa or afflictions are the same as
bodhi or enlightenment). Yukai (1345-1416) was a Muromachi era scholar-monk of the Shingon School. In his first work, the
Hokyosho, he criticized the heretical Tachikawa Sect emphasizing their misunderstanding of
bonno-soku-bodai. In his treatise, the
bonno-soku-bodai-gi, he used Kukai's classification from
The Ten Stages of the Development of Mind (
Jujushinron) to analyze and rank
bonno-soku-bodai in ten stages. He insisted that each stage be considered carefully and that
bonno-soku-bodai be accurately understood according to the Shingon School's teachings. Yukai's fundamental interpretation of
bonno-soku-bodai was based on Kukai's philosophy and then further developed.
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A description of the “Notion of the Threefold Mind”
Sadataka ICHIKAWA
2005 Volume 54 Issue 1 Pages
182-185,1255
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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The “Notion of the Threefold Mind” is a sermon in the Daigobon
Honen Shonin Denki. But this sermon has many problems, and there is the debate whether it is Honen's own sermon or not. Here I propose a new position.
The “Notion of the Threefold Mind” has 27 articles. But some articles contradict each other. The first article has been expressed from the position that the Threefold Mind is given from Amida Buddha. However, the third has been expressed from the position that the Threefold mind is the mind which sentient beings should possess.
In the “Ryaku-senchaku” (summary) of the
Senchakushu, Honen has taught that sentient beings have the ability for the desire to escape from the cycle of birth-and-death. So the first article seems not to be Honen's thought.
Also the fourth and fourteenth articles are described from a different idea. The fourth's thought differs from Honen's view of a human being.
From such a viewpoint I suggest that the “Notion of the Threefold Mind” is not a sermon by Honen, but that it was compiled from memorandums (of Genchi, Honen's disciple), either of Honen's sermon or of ideas other than Honen's.
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Haruki KADONO
2005 Volume 54 Issue 1 Pages
186-189,1255
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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It is said that “The Answer to the Kamakura Second Degree Zen Nun” (hereafter (1)) and “The Answer to Tsunoto no Saburo Entering the Way” (on September 18) (hereafter (2)) were written by Honen-bo Genku. Because there are some similar sentences in them, it seems that one preceded the other.
The purpose of this paper is to examine which one was written first. I conclude that (2) was written first, then (1) was written relying on (2) by a later and different writer.
Having compared the contents of two letters, I have found that some sentences in (1) are out of context with (2). I have also found that some of the first half of each sentence are extremely similar, while the corresponding second halves are completely different. Therefore, I suppose that these two letters were written by different writers.
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Kyoko TATSUGUCHI
2005 Volume 54 Issue 1 Pages
190-196,1256
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Zonkaku (1290-1373) was the fourth generation descendant of Shinran, the founder of the Jodoshin school of Japanese Buddhism. He traveled throughout Japan with his father Kakunyo, and wrote many books to spread Shinran's doctrine.
This paper will analyze his reason for writing the
Hoonki. Zonkaku believed that filial piety in Buddhism is better than filial piety in Confucianism. In Confucianism filial piety brings happiness in this life, but in Buddhism filial piety brings happiness in both this life and the life to come. Nembutsu is the best expression of filial piety.
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Mikio TAKEDA
2005 Volume 54 Issue 1 Pages
197-200,1256
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In my paper I wish to discuss Shinran's idea of the change of time. Shinran states:
The person who lives true shinjin, however, abides in the stage of the truly settled, for he has already been grasped, never to be abandoned. There is no need to wait in anticipation for the moment of death, no need to rely on Amida's coming. At the time shinjin becomes settled, birth too becomes settled (
Letters of Shinran, Hongwanji International Center, 1978: 20)
Shinran emphasizes that there is no need to rely on Amida's coming at the moment of death. In this passage we can find that Shinran made clear the truth of salvation in the present life. This change of salvation's time-from the moment of death to the present life-is Shinran's idea of the change of time.
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With reference to the Chapter of Non-Meditative Practice in the Commentary on the Contemplation Sutra
Eshin ITO
2005 Volume 54 Issue 1 Pages
201-204,1257
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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This essay intends to discuss the subject of the criticism of faith through Shan-tao's treatment in the “Chapter of Non-meditative Practice” which Shinran quoted in the “Chapter of the Transformed Buddha-Bodies and Lands” of the
Kyogyoshinsho. Hereby, I want to investigate the characteristic or the difference of faith of all creatures that Shinran clarified in the “Chapter of the Transformed Buddha-Bodies and Lands.”
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Toshiaki MIHARU
2005 Volume 54 Issue 1 Pages
205-208,1257
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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The Japanese phrase,
Kono jihi shijunashi in the fourth passage of the
Tannisho, has been understood to mean that our compassion is not throughgoing. But in my opinion it means that it is endless.
Tannisho collects Shinran's sayings. By reading this book, we understand that Shinran is a man of compassion.
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Eryu KAWAGUCHI
2005 Volume 54 Issue 1 Pages
209-212,1258
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Takao ISHIJIMA
2005 Volume 54 Issue 1 Pages
213-218,1258
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In the “
Shobogenzo hokketenhokke” (_??__??__??__??_, _??__??__??__??__??_) we find the expression “
yokuryo shujo kai ji go nyu” (_??__??__??__??_, _??__??__??__??_). It have been thought that Dogen (_??__??_) quotes this expression from the “
Hokekyo hobenbon” (_??__??__??__??__??__??_). However, I wondered about this, and investigated a number of sources. As a result, I believe that Dogen (_??__??_) quoted this expression from the
Shoulengyan yishuzhu jing (_??__??__??__??__??__??__??_) of Zixuan (_??__??_).
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Gyokai SEKIDO
2005 Volume 54 Issue 1 Pages
219-224,1258
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Nichiren's attitude was to vigorously promote his ideas. Focusing on engagingin as much communication as he could with his followers, he was a prolific letter writer, thus producing a great volume of writings. A collection of about 280 of his authenticated works are contained in the volume
The Complete Works of Nichiren Shonin, co-authored by Dr. Hoyo Watanabe and Dr. Hosho Komatsu. This volume is upheld as the standard for present-day research on Nichiren Shonin. There are about 260 works in the collection that are classified as letters, although some of these are quite lengthy and could be considrered as treatises or theses. My purpose for this presentation is to try to classify these letters by purpose and subject.
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Mikio MATSUOKA
2005 Volume 54 Issue 1 Pages
225-228,1258
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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In the Taiseki-ji school of Nichiren Buddhism, it is claimed that the most profound and important teachings of Nichiren have been passed exclusively from one high priest to another, through a process of “transmission of the heritage of the Law to only one person” (
yuiju ichinin kechimyaku sojo). The purpose of this paper is not to ascertain whether this claim is true or not, but to point out that the core content of this so-called secret transmission of teachings appears to have already been disclosed by the school's 26th high priest, Nichikan. In this paper, I will clarify the validity of my hypothesis by reexamining Nichikan's writings from the viewpoint of disclosure of the transmission teachings of the Taiseki-ji school.
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An approximation of common precepts concerning Buddhism and Christianity
Shinji WADA
2005 Volume 54 Issue 1 Pages
229-232,1259
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Over the past several centuries, remarkable progress has been accomplished in many fields of our world via scientific thinking and analysis. Yet, despite all the technical apparatus of our sciences, we still cannot fathom the many mysteries of life.
The idea of this treatise aims to demonstrate a common thread of thought running between the Buddhist scholar Daisetz Suzuki and the Christian mystic Meister Eckhart. Through our studies of these two religious giants a globalistic view will emerge.
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Hidetsugu TAKAYAMA
2005 Volume 54 Issue 1 Pages
233-236,1259
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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How did the Meiji Buddhist Kiyozawa Manshi consider the Shinshu Otani school to which he belonged? Further, what was Kiyozawa's ideal sangha? I would like to address these questions in this paper. In order to follow a request from the Otani school, Kiyozawa, who had studied in Tokyo, returned to Kyoto. It is easy to imagine that the Sangha that Kiyozawa had pictured in his mind and the actual situation he faced in Kyoto were vastly different. In fact, after returning to Kyoto, Kiyozawa gravely pondered over how the Otani school could be reformed. This plan did not go smoothly, however, and the despondent Kiyozawa, along with comrades, began a reform movement. Although this movement would fail, through this failure the Otani school gradually shifted to a scholarly denomination. Through examining Kiyozawa's life and his relationship with the Otani school, it is obvious that he held that restructuring of the sangha could be done through the restructuring of doctrine. Hence, Kiyozawa's understanding of the sangha can be seen through his own existence as an individual living daily life in the Meiji period, and also in his attempt at modernizing and personifying Shinshu doctrine.
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Akinori TAMURA
2005 Volume 54 Issue 1 Pages
237-240,1260
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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On Kiyozawa Manshi's view of reason, there is a famous statement in his first book,
Shukyo tetsugaku gaikotsu. In its English translation,
The Skeleton of A Philosophy of Religion, the passage runs as follows:
If there are two propositions, the one of reason and the other of faith, we should rather take the former instead of the latter.
Based on this statement, it has been suggested that in his early period Kiyozawa considered reason more important than faith. However, we should also note the following statement in the same book.
But remember that the nature of reason is incompleteness, i. e, reason can never be complete in its range or series of propositions, one proposition linking to or depending on the other ad infinitum, so that if any one relies on reason alone, he might never be able to attain the solid resting place of religious belief.
From this, we can understand that Kiyozawa was aware of the problem of reason. Therefore, when we consider Kiyozawa Manshi's view of reason, we must take into account both his appreciation and criticism of reason.
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Kiyoshi NEI
2005 Volume 54 Issue 1 Pages
241-248,1261
Published: December 20, 2005
Released on J-STAGE: March 09, 2010
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Nozoki Karakuri is a street performance. It took place in the 17th century. Spectators watch moving dolls and pictures, and so on, through a glass window in a box. Among the painted pictures, many were drawn from the idea of Buddhist Hell and Paradise. Nozoki Karakuri has been preserved in Fukae town, Nagasaki prefecture. It is one of the cultural treasures of Japanese Buddhism.
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Shincho MOCHIZUKI
2005 Volume 54 Issue 1 Pages
249-255,1261
Published: December 20, 2005
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Minobusan Kuonji-temple is Nichiren's hallowed ground. Nichiren lived in Minobusan in over nine years. Minobusan's hallowed ground was formed in medieval time.
This paper inquires into the time and places of worship in Minobusan region on the basis of their relevant materials.
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Ryo NISHIMURA
2005 Volume 54 Issue 1 Pages
256-260,1261
Published: December 20, 2005
Released on J-STAGE: July 01, 2010
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Fujaku (1707-1781) was a scholar-monk representative of the early modern period in Japan. He idealized the times of the historical Buddha and as a Vinaya monk practiced the Four-Part Vinaya. Scholarship to date has defined Fujaku as a heretic from the traditional doctrines. Huayan scholars have also criticized Fujaku's Huayan thinking, claiming that he is biased toward practice.
Fujaku considered the five kinds of teaching classified by the Huayan as something practiced by himself over a distance of many lives. The Huayan philosophy has supported his practice from the present time to the time of his becoming a Buddha in the distant future. Fujaku's approach integrates “the lesser vehicle” which the historical Sakyamuni preached in his time with “the great vehicle” which arose after the death of Sakyamuni by using the Huayan school's hermeneutical scheme of the five kinds of teaching. In his view, both kinds of vehicles become the one practical path to becoming Buddha. From a historical point of view, Fujaku's theory is the early modern Buddhist's answer to the problem that the historical Buddha could not have preached the Mahayana sutras.
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