印度學佛教學研究

『獅子座三十二話』グジャラート伝本へのジャータカの影響の痕跡

松村恒

2006 年 55 巻 1 号 p. 287-280,1209
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.287

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In this paper, the relationship between the Sanskrit versions and the later Gujarati offshoots of the Simhasanadvatrimsika is examined. Based on the comparison of Malayacandra's version and four Sanskrit versions, it is confirmed that the Jaina recension is the closest to the former. In the story of Samalabhata's version corresponding to No. 26 of the Sanskrit version we find many additional portions and this fact gives an impression of a diffuse style to readers. However, it is such additional portions that betray that Samalabhata was influenced by the Sibi-jataka, Vyaghri-jataka and Visvantara-jataka. The question of the identification of the text which Samalabhaaa actually used is still to be examined.

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ヴェーサーリー疫病譚-諸傳の差異とその意圖

岩井昌悟

2006 年 55 巻 1 号 p. 292-288,1209
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.292

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On one occasion a plague spread in the city Vesali and many inhabitants died. At that time Gotama Buddha, staying in Rajagaha, was asked by an envoy from Vesali to come, and went there. On his crossing the Ganga people and gods held many sunshades over him to honour him. As he arrived in the city and uttered the Ratanasutta, the plague subsided.
This legend is found in several texts such as the Commentary to the Dhammapada, Mahavastu, and Vinaya of the Mulasarvastivadin and so on. These Recensions of this legend have many differences in details, but agree on the next point; Gotama Buddha stayed in Rajagaha with the aim of spending the rainy season there. From the context one can suppose, that, because Gotama Buddha refused to spend the rains retreat in Rajagaha and went to Vesali, he should have spent the rainy season there. Nonetheless no recension mentions it.
The Commentary to the Anguttaranikaya and other later commentarial works give us the locations of Gotama Buddha's rains retreats in the form of a list. According to it, the city Vesali is where the Gotama Buddha spent his fifth rains retreat. Did the commentators intend that the event told in this legend occured in the fifth year? The writer inquires into the appropriateness of this hypothesis in this paper.

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Kalika-purana にみられるドゥルガーに関する考察 -マヒシャを殺す女神を中心に-

前田知郷

2006 年 55 巻 1 号 p. 297-293,1210
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.297

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The goddess Durga, wife of Siva, is one of the most important and impressive goddess of the Hindu pantheon. The goddess is worshipped in her various shapes. Her most popular epithet is Mahisasuramardini, the slayer of Mahisa who is a buffalo demon, and she is represented in pictures as defeating the demon Mahisa. The story of Mahisasuramardini is the most popular and important one regarding Durga. The Devimahatmya is one of the famous scriptures which tell her story. In the Kalika-purana the story of Mahisasuramardini is found in chapters 59 and 60. This study attempts to clarify the particularities of her as defeating the demon Mahisa in the text.

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インドの美容法 -叙事詩を中心として-

森真理子

2006 年 55 巻 1 号 p. 301-298,1210
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.301

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In this paper we inquire into the beauty and beauty art in Hindu epic literature, such as Mahabharata, Ramayana and so on. This is just a preliminary theoretical study on the theme and so the details of beauty art (makeup, ornaments, dress & etc.) which have been so far occasionally examined are not dealt with by us.
We take beauty as luster of appearance and define beauty art as a technique for the increase and decrease of luster. We go on to examine the various aspects of beauty and beauty art, considering such various view-points as [1] beauty is alluring power, [2] the relation between appearance and inner qualities, [3] two types of beautification: by removal of stains and by equipment of shining elements, [4] bad nature of frail women. Especially view-point [1] is related to the religious relation between men and gods in India. In the same way, [2] corresponds to the duality of body and soul which is very important for understanding Indian culture.

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『バーガヴァタ・プラーナ』におけるヴィラハ・バクティ

中野冴香

2006 年 55 巻 1 号 p. 305-302,1211
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.305

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Hardy defined virahabhakti as ‘devotion in which the sentiment of “separation” is cultivated.’ According to the Bhagavatapurana (BhP) which tells the truth that everything in the world consists in the transcendent God Krsna, the separation described as that of Gopis, the typical devotees of Krsna, from Him cannot but mean that the Gopis, who are ignorant of the truth, cannot see Krsna as an incarnation.
In the present paper, focusing on the verses of BhP X. 29-33 in which the word viraha occurs, I have attempted to make clear the characteristics of virahabhakti in this text.
According to BhP, when the Gopis are conscious that they are separated from Him, they experience the pain of separation from the loved one. But this text emphasizes that the state of being separated from Him opens the way for their experiencing the joy of the union with Him and attaining Him. It is interesting that the pain and the joy are said to eliminate the effects of bad deeds and those of good deeds, respectively. It may be said that BhP, describing a world of duality, Krsna and his devotees, gives virahabhakti the character of being the source of supreme joy.

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Baudhayanadharmasutra における pranahuti をめぐって

山下基宏

2006 年 55 巻 1 号 p. 309-306,1212
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.309

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Pranagnihotra (PA), the fifth chapter of the Chandogya Upanisad (ChU), was incorporated into the soteriological path in the Moksadharma (Moks) chapter of the Mahabharata 12. PA of Moks further influenced the Mahanarayana Upanisad (MNU), and PA of MNU in turn influenced the Baudhayanadharmasutra (BDh). Mental sacrifice described in Agnihotra in the classical Upanisad became an actual ritual and many renouncers began to practice it. Moks affirmed the householder's life (grhastha), and incorporated the life of renouncer as the fourth asrama. Proto-BDh used the mantra of MNU in the grhastha's life. On the other hand deutero-BDh was taken into PA in the ritual of renouncing the world. As mention above, the asrama based on PA was completed to Manusmrti.

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diksaniyesti と祭主の「犠牲」

大島智靖

2006 年 55 巻 1 号 p. 313-310,1212
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.313

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It is well known that through the consecration (diksa) of the Agnistoma, a basic type of Soma sacrifice, the sacrificer simulates an embryo (garbha) to be reborn as one of the gods. This is based on the assumption that prior to the diksa, he meets with ceremonial ‘death’.
But it has not been considered in detail how and when the sacrificer ‘dies’. In this paper, I analyze the Yajur-Veda's brahmana portions of the diksa, especially the diksaniyesti.
I have found the following: The Maitrayani-Samhita and the Kathaka-Samhita, which are regarded as the oldest among the brahmanas, clearly indicate that a cake or rice gruel, the offering for this isti, is a symbol of the sacrificer, and he is ‘killed’ symbolically as a victim. On the other hand, these are merely implied in the Taittiriya-Samhitd and the Satapatha-Brahmana which are considered relatively new.
It seems that this idea seen in the MS and the KS has been adjusted under the notion of identifying an offering with the sacrificer in the new and full moon sacrifice, which is a basic type of isti.
The relation between the diksa and the animal offering is noteworthy. It is also well known that the consecrated sacrificer regarded as an offering has to redeem himself by offering an animal sacrifice, namely agnisomiyapasu. So he is supposed to ‘die’ prior to the animal offering, and it is in this very isti that he is symbolically ‘killed’ as a victim.

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Bhagavadgita に先行する samnyasa の用例について

菊池晃

2006 年 55 巻 1 号 p. 317-314,1213
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.317

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This paper traces the occurrences of the word samnyasa and the changes in its meaning from the Mundaka-upanisad (MundU) through the “Moksadharma” chapter (Moksdh) of the Mahabharata, to clarify finally how the word is given new meanings in the Bhagavadgita (BhG).
The MundU heralds a Brahman world achieved through renouncing (samnyasa) rather than performing karman (ritual activity). In the Moksdh samnyasa is taken one step further with the idea of liberation through nivrtti. And the idea of samnyasa, influenced by the successive theory of asrama, led to a desire for the life-style of the bhiksu. Thus the analysis of shifts in the use of samnyasa reveals a development into the ascetic that renounces all karman. Later, the BhG reinterprets the conventional idea of samnyasa negatively in order to evolve the idea of karma-yoga, which affirms karman by shifting the object of samnyasa from karman to the desire for karmaphala. Moreover, BhG develops idea of bhakti through samnyasa.

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Vyomavati における全体説 -部分と全体とのあり方を巡る質疑応答-

平野克典

2006 年 55 巻 1 号 p. 323-318,1213
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.323

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The purpose of this paper is to highlight the concept of “whole theory” (avayavivada) in the Vyomavati, focusing on a dispute between the Buddhist and the Nyaya-Vaisesika about the relation between a whole (avayavin) and its parts (avayava). The Buddhist's objection against this relation insists on the impossibility of the subsistence (vrttyanupapatti) of the whole in its parts and of the parts in the whole, either partially (ekadesa) or completely (krtsna). In the response to this objection, two answers were prepared in the tradition of the Nyaya-Vaisesika. One is that the words “partially” or “completely” do not apply to the whole, which is a unity. The other is that the relation between the whole and its parts is inherence (samavaya). When we analyze this dispute about the relation in question in the Vyomavati, we can see that the objection denies the relation from a new point of view, which is based on the nature (svarupa, rupa, svabhava, and atman) of the whole, and is found in the Tattvasamgraha. Although the new changes to the objection are in the Vyomavati, a new point of view is not introduced into the answer to the objection. In this paper, then, I will show that the answers to the objection in the Vyomavati are composed of the traditional views of the Nyaya-Vaisesika.

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クマーリラの自律的真性論-〈常識的哲学〉の中核

石村克

2006 年 55 巻 1 号 p. 327-324,1214
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.327

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The purpose of this paper is to make clear what lies behind Kumarila's introduction of the theory of the intrinsic validity of knowledge (svatahpramanya).
One of the problems Kumarila is faced with is that, in order to determine an object cognized, one has to understand the correspondence between a cognition and its object. Obviously, under this assumption one must determine the validity of the cognition by which such correspondence is understood. What this implies is that the determination of an object cognized opens regression ad infinitum.
Kumarila solved this problem by introducing the theory in question. He paid attention to the causal relation between a cognition and the determination of its object by the cognition. According to Kumarila, who holds the causal theory that a thing brings about its effect by itself, a cognition is supposed to bring about the determination of its object by itself, so that the correspondence between the cognition and its object need not be taken into consideration.
However, one cannot deny the fact that a cognition can sometimes lead to determining its object wrongly. In order to account for the sublation of erroneous cognitions, Kumarila brought together the theory in question and the theory of sublation (badha). Within the framework of the theory of the intrinsic validity of knowledge, the theory of sublation claims that when two cognitions, previous and subsequent, provide inconsistent information about the same object, the previous cognition is determined to be false by the subsequent.
Anything in this world appears to a cognizer as something determined and what appears to a cognizer is simply what really exists in the external world―this is the belief of the realist Kumarila.

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バルトリハリの因果関係否定論

李宰炯

2006 年 55 巻 1 号 p. 331-328,1215
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.331

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We experience that when a cause is present, its effect, which did not exist before, arises. In Vakyapadiya (VP) 3.3.81 Bhartrhari says that this experience is owing to a marvelous function (atyadbhuta vrttih); for, according to his analysis, it would have to be accepted that the cause cannot perform any activity toward the effect before the effect arises. VP 3.3.81 goes as follows:
atyadbhuta tv iyam vrttir yad abhagam yad akramam/
bhavanam pragabutanam atmatattvam prakasate//
This important karika, by which Bhartrhari intends to imply that the relation of cause and effect is established only on the basis of vivarta, has been understood on the interpretation of Helaraja. According to him, the expression ‘atmatattva’ refers to an effect and what is called atyadbhuta vrttih is either vivarta or the power of Nescience (avidyasakti) which brings about vivarta. In view of Bhartrhari's vivarta theory and the context in which VP 3.3.81 is located, however, it is open to question whether ‘atmatattva’ can refer to an effect.
In the present paper, I have pointed out the problems involved in Helaraja's interpretation of the expression ‘atmatattva’, in order to show that what ‘atmatattva’ refers to is Brahman, the essence of all phenomena in this world, and that what is called atyadbhuta vrttih is just the power of Time (kalasakti). The interpretation I have suggested is as follows:
“Marvelous is this function (vrttih), [i. e., the power of Time,] by virtue of which the essence of previously non-existent things (bhavanam pragabhutanam atmatattvam), [i. e., Brahman,] which is indivisible and sequenceless, manifests itself (prakasate) [as something which is divisible and occurs in a sequence].”

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シャンカラの諸文献に見られる無明の語法に関する一考察 -avidya-kama-karman という表現を中心として-

加藤龍興

2006 年 55 巻 1 号 p. 335-332,1216
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.335

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In this article I want to deal with the usage of avidya by Sankara with a view to doing comparative research. Concretely speaking, I would like to look at similar usages of the compound avidya-kama-karman which are discovered in Sankara's works, in order to study the problem of authorship.

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Mahabodhivamsa のメーダ・カター -スリランカ中世の年代記文学研究序説-

松村淳子

2006 年 55 巻 1 号 p. 342-336,1216
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.342

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In this paper, the author looks at the Mahabodhivamsa, whose Roman script edition was published at the end of the 19^th century by the PTS. However, so far no modern language translation has been published, nor has any significant research been done. This author examines the generally accepted dates and authorship of the work, and shows that there is no hard evidence for them. Furthermore, a list of material on the text in the Sinhalese language little known outside Sri Lanka is given. The author takes as an example the Sumedhakatha told at the beginning of the text, and compares it with the same story in other Pali texts, thereby demonstrating the originality and importance of the Mahabodhivamsa in the history of Pali literature.

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パーリ註釈文献研究の最近の展望 -1984年「拙書」刊行以降-

森祖道

2006 年 55 巻 1 号 p. 349-343,1216
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.349

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Since my dissertation entitled A Study of the Pali Commentaries: Theravadic Aspects of the Atthakathas (in Japanese, Tokyo: Sankibo), the first major work in this field of research, was published in 1984, Japanese studies in the Pali commentaries have improved remarkably. Based on my work above, together with other later articles, many scholars such as Shinsuke OIKAWA, Karen KATSUMOTO, Shizuka SASAKI, Masahiro SHIMODA, Takatsugu HAYASHI, Akira FUJIMOTO, Shinkan MURAKAMI, Nobuyuki YAMAGIWA, Toshichi ENDO, etc. have done research in this commentarial literature from various points of view. Their works can be classified into the following 6 categories: 1) Japanese translations of some texts, 2) doctrinal studies, 3) philological studies in the sources of the commentaries, 4) problems of authorship pertaining to each work (Buddhaghosa, Dhammapala, etc.), 5) comparisons with the texts in the Northern tradition, 6) comparisons with Mahayana texts and studies in the history of the Mahayana Buddhism in Sri Lanka. Future assignment: Based on the plentiful research above, along with some further research expected in the near future, “Studies in the Formational History of the Pali Commentarial Literature”, and the publication of a Japanese translation series of all the commentaries, should be finally accomplished.

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過去七仏思想の源泉

舟橋智哉

2006 年 55 巻 1 号 p. 354-350,1217
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.354

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Previous studies on the seven past Buddhas (SPB) deal mainly with Dighanikaya. 14, Samyuttanikaya. 12.65, Dhammapada. 183 etc. In this article an effort has been made to assume the process of establishment of the concept of SPB, solely based on the verse texts of the Pali Nikaya and their corresponding canonical texts.
The ‘concept of the SPB’ has been divided here into two phases: one concerns the Buddhas before Sakyamuni, and another concerns the concept of seven Buddhas with Sakyamuni as the seventh one.
In the Sagathavagga of the Samyuttanikaya, terms like ‘atita sambuddha’ can be found expressing a plural form. This plural form was used for buddha as a common noun. Later, because of the problem of meter, few terms remained in plural form even after the singular form was used for the Buddha as a proper noun.
The example of addressing Sakyamuni as ‘isisattama’ can be found only in the Varngisasutta. In the beginning, most probably it was understood as ‘the best 〈-tama〉 ’. But, influenced by the verses describing the past Buddhas, it came to be interpreted as ‘seventh 〈sattama〉’.
It can be assumed that except Kassapa Buddha and Sikhin Buddha of the Sagathavagga, the other Buddhas were first put into a group of past Buddhas and then a story was related to each.

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十二支縁起と法住智に関する一考察 -Samyutta-nikaya における記述を中心として-

大森一樹

2006 年 55 巻 1 号 p. 358-355,1218
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.358

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In the Theravada, the twelve-linked chain of Dependent Origination is interpreted as the cyclical processes of cause and effect through the past, present and future. This Theravadin interpretation is based on the notion of cyclic rebirth in the three worlds, and has been examined in many studies. In expounding the twelve links of Dependent Origination, several Pali Sutras employ the concept of “dhammatthitiñana,” which figures as the wisdom to have insight into causality over three lives of a being in the Visuddhimagga.
I investigate the descriptions of “dhammatthitiñana” in the Samyutta-nikaya and its commentaries to clarify the interpretation of the twelve chains of Dependent Origination in the Theravada.

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パーリ仏教における空の修行法 -空遍と空無辺処について-

Sutus ARAMRATTANA

2006 年 55 巻 1 号 p. 362-359,1218
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.362

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There are two meditation methods that relate to “space”(akasa) in Pali Buddhism: akasa-kasina and akasanañcayatana. The two used to be similar until the thoughts about them changed variedly with the progress of time. Here I have separated the Pali age into 6 periods and described their details and development.
In the early age, “space” was used for practicing both the akasa-kasina and the akasanañcayatana, that made them hard to distinguish. As the age advanced, akasa-kasina was changed from rupasamapatti to arupasamapatti, that made akasa-kasina and akasanañcayatana similar in the method of meditation.
Until Atthakatha age, the Vimuttimagga separated akasa-kasina into rupakasina and arupa-kasina. arupa-kasina of akasa-kasina was assumed to be akasanañcayatana. After that, the Visuddhimagga set the new series of dasa-kasina by changing akasa-kasina and viññana-kasina into aloka-kasina and paricchinnakasakasina that were used for the practice of rupasamapatti.
On the other hand, akasa-kasina and viññana-kasina were changed to akasanañcayatana and viññanancayatana that divide into 4 arupasamapatti. The literature after the Visuddhimagga references the methods in the Visuddhimagga for practice space meditation.

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『テーラガーター』『テーリーガーター』における信について

清水谷暁

2006 年 55 巻 1 号 p. 366-363,1219
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.366

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This paper, focused on the Theragatha and the Therigatha, aims to clarify the concept of faith in Early Buddhism. The terms saddha and pasada in Pali mean faith. Saddha is represented in the five faculties (indriyas), but pasada is not yet systematized. Therefore saddha became important earlier than pasada. Furthermore these terms were not used only for monks and nuns but also for lay people. In the case of the latter, we find that clergy indicated the importance of belief with emphasis on concrete benefit.

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初期仏典に伝えられる無因生起論

畑昌利

2006 年 55 巻 1 号 p. 370-367,1219
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.370

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*Adhiccasamuppadavada, which asserts the arising of something without any causes, is one of the heretical theories transmitted in the early Buddhist scriptures. In this paper, I intend to examine the heterodoxy of this theory from the viewpoint of Buddhism, and to get some new information about the Buddha's paticcasamuppada (arising by way of a cause), which is considered the opposite theory of the *adhiccasamuppadavada.
By looking into the Pali canon, the following conclusion is drawn. To be sure, adhiccasamuppada is located as the antonym of the paticcasamuppada. But when dealing with the topic of who makes the pain [or the happiness and pain], adhiccasamuppada and the paticcasamuppada get the same valuation, that is, both are insisting that the pain is neither made by oneself nor by others. In that case, a special expression is used to distinguish between them. The Buddha may have been able to suppose that heretics would criticize Buddhism by confusing the paticcasamuppada with adhiccasamuppada.

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サマンタパーサーディカーが示す比丘と親族の関係

山極伸之

2006 年 55 巻 1 号 p. 377-371,1220
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.377

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When bhiksus and bhiksunis embark upon a life of spiritual cultivation, not only do they leave home and sever ties to their families, but it is generally assumed that they live without any further contact with their families. Evidence for this can be found in the stories of Gotama Buddha's own renunciation and the stock phrases found in early Buddhist canonical sources describing family life as an obstacle to spiritual cultivation. Recent developments in Vinaya Studies, however, are beginning to reveal that there may have been continued close contact between bhiksus and bhiksunis and their families subsequent to renunciation.
The present paper deals with a passage in Buddhaghosa's commentary on the Pali Vinaya, the Samantapasadika, that sheds light on this topic. In his commentary on the case-law section of the third parajika rule (against taking human life), there is a detailed discussion of the various circumstances in which, and persons to whom, a bhiksu may give medicines. The passage contains a recommendation to prescribe medicines for mothers, fathers, patients nursed by parents, veyyavaccakaras, and pandupalasas. It also contains a rule allowing the prescription of medicines for brothers, sisters, and other relatives, those to whom a bhiksu or bhiksuni is related by blood. These materials provide us with a rich source of data for the study of relationships between renunciants and their families, and would seem to provide concrete evidence for actual relationships between bhiksus and their relatives in the Buddhist Sangha around the fifth century C. E.

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僧団内の在俗者に関する一考察

冨増健太郎

2006 年 55 巻 1 号 p. 381-378,1221
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.381

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The Buddhist samgha was composed of Buddhist Monks.
However, a layman called “aramika” was related to the samgha. This aramika is very important for research on the samgha.
Therefore, in this paper,
・What person became an aramika?
・What was the aramika's role in the samgha?
・When did the aramika idea come about?
These three points are considered based on the description “Offering of aramika by Seniya Bimbisara” in the Vinaya.

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2つの『ウッタラグランタ』(「ウパーリ問答」の考察)

岸野亮示

2006 年 55 巻 1 号 p. 385-382,1221
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.385

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This thesis concerns the Uttaragrantha (=UG), which is a part of the Mulasarvastivadin Vinaya. UG is extant in Tibetan translation. There is no Sanskrit version of UG, though a few fragments have recently come to light. As for Chinese translation, few studies has been made. UG is not a single text but consists of about eleven texts (chapters?). And there are two Uttaragranthas, whose names in Tibetan are slightly different; 'dul ba gzhung bla ma and 'dul ba gzhung dam pa. The former is incomplete and includes only one text called Upalipariprccha, which is half-finished. The latter is perhaps complete and includes the full Upalipariprccha and other texts. It has already been pointed out many times that two Uttaragranthas exist and one is incomplete, but the differences of the two have never been made clear. In this small thesis, using the Derge, Peking, sTog-palace, and sNar-thang versions, I explain simply what kind of text UG is and show the names and folio numbers of its eleven texts, and then report the result of the comparison of the two Upalipariprcchas; there is little difference between the two.

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説一切有部における定中の言語に対する考え方の変遷について

前田英一

2006 年 55 巻 1 号 p. 390-386,1222
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.390

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The Abhidharma Mahavibhasa (AMBh)translated by Xuanzang (玄奘) states that discrimination in meditation is devoid of conceptional construction, and that language exists until at least the first stage of meditation (prathamadhyana). Mutually contradictory teachings on whether language exists or not in meditation are found in both the Chinese Agamas and the Pali Nikayas. Theravadins support scriptures affirming that language does not exist in the first stage of meditation. In contrast, in the Samgitiparyaya, Prakaranapada, Jñanaprasthana and AMBh, Sarvastivadins maintain that language does exist in it. However, the author of the Dharmaskandha agrees with the Theravadins. In this way, there are different traditions on this matter within the early Sarvastivadin literature.

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譬喩者についての一考察

周柔含

2006 年 55 巻 1 号 p. 395-391,1222
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.395

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This thesis tries to investigate the origin of the term ‘drstanatika’ (metaph-orist). The result of the study shows that a ‘darstanatika’ has special talent in expressing the Avadana literature and possesses the style of the Yogacara master. A ‘darstanatika’ is also called a bodhisattva.
The origin of the term ‘darstanatika’ is closely related to avadana. When a ‘darstanatika’ narrates the avadana, there are two metaphoric effects (namely: aupamya and drstanta). Hence, these narrators are called ‘darstanatika’. Thus, the origin of the name ‘darstanatika’ can be reckoned to be the result of the combination of the characteristics of avadana and aupamya. In addition, the term ‘darstanatika’ does not carry any implication of disdain initially.

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雀の比喩と無記説 -『倶舎論』「破我品」の所説に関して-

石見明子

2006 年 55 巻 1 号 p. 399-396,1222
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.399

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“The parable of the sparrow” is indicated by the word “nirgrantha-srava-ka-cataka-vat” in the ninth chapter of the Abhidharmakosa-bhasya (AKBh). The commentary on this word by Yasomitra forms one story that contains a question and an answer. It is similar to one of Aesop's Fables called “κακοπραγμον”which means “an evil doer.” This seems not have been identified among the Buddhist canons. The interpretation of “avyakrta” in this chapter is examined by referring to this story.
In this story, the evil doer is a questioner. The section that includes the word in the AKBh discusses “avyakrta.” The Buddha is reported to have not expressed an opinion on a series of questions such as “Is the world eternal ” Relying on this, the Vatsiputriyas insist on “avaktavya.” They don't state whether an individual (pudgala) is exactly the same as elements (skandha).
The point of the critique by Vasubandhu (the author of AKBh) is taking “prastur asaya” (the intentio n of the questioner) as the reason for “avyakrta”. Therefore, if a questioner does not have “asaya,” those questions should be answered. The parable of the sparrow is quoted to emphasize “asaya.”

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『六度集経』第一話「菩薩本生」の展開と変容

伊藤千賀子

2006 年 55 巻 1 号 p. 404-400,1223
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.404

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The motif of ‘making hell’ is taken up.
Although it has known that a similar motif is seen in the Liuduji jing, Mahavastu and Pusa benyuan jing, the same motif is in the Prajñaparamita also.
Conclusion:
1-1. The theme can be classified into two kinds.
[1] Liuduji jing, Mahavastu and Pusa benyuan jing… Bodhisattva offers all his fortune as dana.
[2] Prajñaparamita…Avinivartaniya-Bodhisattva is not disturbed in any situation.
1-2. Classified with the person who is afraid of a Bodhisattva.
[1] Sakka…Liuduji jing and Mahavastu
[2] Marapapiyas…Pusan benyuan jing and Prajñaparamita
1-3. From 1-1 and 1-2, The story of the Pusan benyuan jing is similar to the Liuduji jing and Mahavastu, but the person who is afraid of the Bodhisattva is Mara, so the sutra serves as a turning point where these tales had been changing.
2. It can be presumed that the verses were older than the prose in the Mahavastu.
3-1. Because the Bodhisattva in the Liuduji jing, Mahavastu and Pusan benyuan jing is Avinivartaniya-Bodhisattva himself, these 3 tales were written before the vocabulary such as Avinivartaniya was fixed.
3-2. Or, these 3 tales were written in the area where vocabulary such as Avinivartaniya was not known yet.

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法華経の善友・善知識思想

小林圓照

2006 年 55 巻 1 号 p. 411-405,1224
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.411

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The Buddhistic term “shanyou 善友, shanzhishi善知識originally meant “good friend” (Skt. kalyana-mitra), and later became “spiritual teacher”導師. The Concept of Kalyana-mitra has three aspects, including 1) the teacher or mentor of the Buddha-dharma and 2) the fellow practitioner or collaborater, finally, 3) the supporter or assistant. In the history of Buddhism, the concept of spiritual friend is quite common from the early Sutras and the Abhidharma to Mahayana texts.
In this paper, I would like to clarify the concept of “spiritual friends” as found in the Saddharmapundarika-sutra, particularly in Chapter XII Devadatta (提婆達多品第十二, Stupasamdarsana 〈11〉 devadatta) and Chapter XXVII Ancient Accounts of King Subhavyuha (妙荘厳王本事品第二十七, Subhavyuharajapurvayoga 〈25〉). There are two stories about spiritual friends: One is the famous episode in which ill-reputed Devadatta received his prediction of becoming a Buddha in the future (Ch. XII); the other is about a good family with two sons who converted their father to Buddhism (Ch. XXVII).
An examination of these stories shows that the spiritual friend in the Saddharmapundarika-sutra is first and foremost Cakyamuni Buddha, the “Great Friend”, and secondly the person who propagates this Sutra. They are true successors of the Dharma in the Sutra.

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『悲華経』におけるDramida-mantrapada

北條竜士

2006 年 55 巻 1 号 p. 415-412,1225
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.415

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The purpose of this research is to clarify the position of the Dramidamantrapada (Dravidan incantation) explained to the Karunapundrika (KP, 悲華経) in Indian Buddhist literature.
According to chapter 2 of the KP, if Bodhisattvas recite the Dramidamantrapada, they can achieve the Sarvajñakaradharanimukhapravesa. Moreover, the Mahamayurividyarajñi (MV, 孔雀明王経) explains the magical power of the Dramida-mantrapada.
On the other hand, the Abhidharma-mahavibhasa-sastra and the Udanavarga explain the Four Noble Truths (四諦) in the Dravidian dialect.
As a result, we can particularly posit the KP as being closely related to the MV.

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『カーランダ・ヴューハ』における観自在菩薩の身体観

佐久間留理子

2006 年 55 巻 1 号 p. 421-416,1225
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.421

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The Karandavyuha Sutra (KV) describes the merits of the six-syllable formula (om manipadme hum) and various stories of Avalokitesvara in India. There are two editions of the KV. One is the Samasrami edition (reprinted in the Vaidya edition), which uses a Nepalese manuscript (A. D. 1196), and the other is the Mette edition (M), which uses two Gilgit manuscripts (ca. A. D. 630) (G1: incomplete; G2: a fragment). M presents differences between the Samasrami edition (S) and the Gilgit Manuscripts (G1 and G2). We will focus on views on forms of Avalokitesvara in S compared with G1.
S refers to the following three forms of Avalokitesvara: (1) Incarnations emerging in the worlds of metempsychosis, (2) a cosmological body producing Hindu Gods, and (3) a cosmological body in the hair pores of Avalokitesvara.
In conclusion, according to S, we can point out that the goddess representing the six-syllable formula, which is the supreme essence (paramahrdaya) of Avalokitesvara, integrates symbolically forms (1), (2), and (3) in the mandala. This view on the forms of Avalokitesvara in S is not found in G1. There-fore, we can conclude that the view on the forms in S was probably introduced into the KV after the compilation of G1.

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ディグナーガの paksabhasa 説 -svarupa と visesa による分類について-

渡辺俊和

2006 年 55 巻 1 号 p. 429-422,1226
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.429

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In his Pramanasamuccaya III 2 and its Vrtti (PSV), Dignaga classifies paksabhasa into 6 categories by applying the notion of svarupa and visesa to dharmin (subject) and dharma (predicate) of paksa. These svarupa and visesa are first introduced in his previous logical work Nyayamukha (NMu) in the context of viruddhahetu in order to refute the syllogism which is propounded by Samkhya to prove the existence of atman. The origin of svarupa and visesa with reference to paksa, however, can be traced back to the Hetuvidya section of Yogacarabhumi and Abhidharmasamuccaya. In PSV, Dignaga introduces svarupa and visesa not only into the classification of viruddhahetu but also that of paksa. This brings a change in Dignaga's theory of paksabhasa. In NMu he enumerated 5 types of measures which negate paksa, i. e., pratyaksa, anumana, agama, prasiddha and svavacana. On the other hand, in PS (V), he does not include svavacana among them, but explains svavacanavirodha by using svarupa and visesa. This interpretation of svavacanavirodha, however, is not inherited by Dharmakirti.

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世親は縁起説の意味をどう考えたか

小谷信千代

2006 年 55 巻 1 号 p. 437-430,1226
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.437

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Vasubandhu shows his understanding of Pratityasamutpada-theory in his Abhidharmakosabhasya (Pradhan,137,7-12). According to it, the meaning of Pratitya-samutpada-theory is explained in the formula “if that exists, then this exists (asmin satidam bhavati) etc.” which is usually called “idampratyayata”. What he wants to insist is that the aim of Pratityasamutpada-theory is to teach that every thing has its own decisive cause, but not only a casuse when it arises, and the formula called idampratyayata shows the decisiveness (niyama).

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カマラシーラの因果論

人見牧生

2006 年 55 巻 1 号 p. 441-438,1227
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.441

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In the Karmaphalasambandhapariksa of the Tattvasamgrahapañjika, Kamalasila constructed his causal theory. In this paper, I focus on four points: Causal relations between two moments, Rules which governs causes, Mutual actions between cause and effect, Rules which governs effects. the outstanding characteristic of his causal theory is that he added two niyamas to limit the causal relations, i. e. one that limits causes and another that limits effects. The former is called “karanasaktiniyama,” which means limitation of the capacity of a cause to create an effect. The later is called “anantaryaniyama” which means that an effect originates immediately after a particular cause is in place. This is equal to the action, apeksa, which is the function of an effect on a cause. Thus, by adding these niyamas, Kamalasila understood causal relation in terms of “effect originates when particular cause exists” and “effect does not originate when particular cause exists” In this paper, I focus on these two niyamas, considering one aspect of his interpretation of pratitya-samutpada. In fact, his causal theory constructed in this chapter of TSP corresponds to the definition of pratitya-samutpada and dharmaniyamata in Kamalasila's Aryasalistambakatika. Thus, it can be pointed out that he interprets one aspect of pratitya-samutpada as “karyakaranabhava-pratiniyama.”

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Madhyamakaloka における無自性性の二段階論証について

計良龍成

2006 年 55 巻 1 号 p. 447-442,1227
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.447

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In his Madhyamakaloka (MA) Kamalasila undertakes the following two kinds of proofs in order to show that entities do not have any permanent or impermanent ultimate intrinsic natures: (1) The proof of the absence of sadhakapramana (i. e., the valid cognition which can prove those intrinsic natures); (2) The counter-proof (badhakapramana) against the opponent's idea that an ultimate intrinsic nature is existent. In this paper we examine why Kamalasila undertakes both these proofs (1) (2) as explained above and how he logically connects both proofs. In the first proof (1) Kamalasila intends to show that the ultimate intrinsic natures of entities are simply imagined (kalpita) by the opponents. This first proof (1) is requisite for the second proof (2), which proves the negation of the opponents' imagination of those intrisic natures. On the other hand, both vajrakanahetu and ekanekaviyogahetu, which are stated in the counter-proof against the opponent's idea, can be regarded as the [sadhya] viparyaye badhakapramanas (i. e., the means of valid cognition which serves to refute the presence of reason in the opposite [of the property being proved]) which prove that the reason consisting in the nonperception of an imperceptible object (adrsyanupalabdhihetu), which is stated in the proof of the absence of sadhakapramana, does not have the fallacy of being inconclusive (anaikantika). Therefore, the present writer shows the possibility that undertaking both those proofs (1) (2) as explained above, Kamalasila tries to systematize the proof of nihsvabhavata by means of viparyaye badhakapramana.

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『中観宝灯論』にみられる「bdag gis bkod pa rTog ge 'bar ba」について

宮崎泉

2006 年 55 巻 1 号 p. 453-448,1228
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.453

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Ejima proposes the existence of a so-called Ur-Tarkajvala, different from the existing Tarkajvala, which he considers its revised or enlarged version. One of Ejima's arguments is based on his interpretation of a phrase in the Madhyamakaratnapradipa, “bdag gis bkod pa rTog ge'bar ba,” which he takes to mean “the Tarkajvala that I composed.”
However, Ejima's interpretation of this expression is open to question. The word “bkod pa” seems to be used in the Bodhimargadipa-pañjika of Atisa in the sense of “quoted.” If this applies in the case of the Madhyamakaratnapradipa, we can understand the phrase to mean “the Tarkajvala that I have quoted.” Thus, it may be irrelevant to the problem of the authorship of the Tarkajvala.
Ejima's other arguments are still controversial, as well. This article does not aim to solve the problem of the authorship of the Tarkajvala; it simply suggests the possibility of another understanding of “bkod pa.”
Only a comparative study of the Tarkajvala, the Madhyamakahrdaya, and the Prajñapradipa will clarify the authorship of the Tarkajvala. Then we will able to know the meaning of the word, “bkod pa.”

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清弁と相互依存の縁起 -『般若灯論』の用例を中心として-

小澤千晶

2006 年 55 巻 1 号 p. 458-454,1229
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.458

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Today, whenever we talk about Pratityasamutpada in the Mulamadhyamakarika (MMK), we easily use the term “mutual relation.” However, such an expression is never used by the early commentators of MMK except when they deny it as their opponents' expression. In contrast, Candrakirti affirmatively understood Pratityasamutpada as being established by mutual relation. Then, what about Bhaviveka, a commentator in the mid-term era of the Madhyamika school, and earlier than Candrakirti?
In comparing Bhaviveka with Candrakirti in their use of “mutual relation,” we find Bhaviveka made a distinction, on the basis of “applying certain expressions”, between the mutual relation (parasparapeksa) in convention (samvrti), and the mutual dependence (sapeksa) of “samketikaparamartha”. We can analogize from this comparison that affirmative use of the term “mutual relation” in two ways highly corresponds to their theory of two truths, that is, they recognized the way we see Pratityasamutpada as an ascetic path to ultimate truth.

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唯識三性説について -能遍計の問題を中心として-

北野新太郎

2006 年 55 巻 1 号 p. 463-459,1229
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.463

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In 1968, Dr. Yoshifumi Ueda and Dr. Gadjin Nagao argued about the doctrine of the three self-natures in the philosophy of consciousness-only (唯識三性説). This is called “the argument of Ueda and Nagao (上田・長尾論争)” by Japanese scholars. The fundamental difference between the opinion of Nagao and the opinion of Ueda is whether “parikalpya” exists between the subject of cognition and the object of cognition. When referring to the Trimsikakarika (17, 20, 21), “parikalpya”, which has a character of existence as the paratantra-svabhava during the subject of cognition (vikalpa) and the object of cognition (yad vikalpyate), seems not to exist. However, Asanga says that “parikalpya” which has a character of existence as the paratantra-svabhava exists between parikalpya and parikalpita-svabhava in the Mahayana-samgraha. The purpose of this paper is to point out the following:
“Parikalpa limited to manovijñana” which Asanga mentions in the Mahayanasamgraha and “vikalpa” which Vasubandhu mentions in the Trimsikakarika are heterogeneous. One of the causes of the argument between Ueda and Nagao is that they assumed that “parikalpa” and “vikalpa” were homogeneous.

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意言 (Manojalpa) について -世親の修道論の形成過程-

都真雄

2006 年 55 巻 1 号 p. 467-464,1230
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.467

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Asanga's theory of “mind-talk (manojalpa)” and its place in Buddhist practice differs from that of Vasubandhu. In Asanga's texts there is a close connection between manojalpa and Catus Paryesana (yongs su tshol ba bzhi, 四尋思), but in vasubandhu's texts there is a close connection between manojalpa and vitarka (rtog pa, 尋) or vicara (dpyod pa, 伺). In this article I examine the relationship between manojalpa in Yogacarabhumi and manojalpa in Vasubandhu's texts to examine Vasubandhu's theory of Buddhist practice. I conclude that the treatment of manojalpa in the Sravakabhumi influenced Vasubandhu's understanding of manojalpa.
This proves that Asanga's theory of Buddhist practice deriving from the Bodhisattvabhumi and the Mahayanasutralamkara is completely different from that of Vasubandhu deriving from the Sravakabhumi. Moreover, this shows that Vasubandhu is the annotator of the Mahayanasutralamkara.

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シャンバラ国について

西岡祖秀

2006 年 55 巻 1 号 p. 474-468,1230
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.474

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The Country of Shambhala is an ideal Buddhist kingdom described in the Kalacatantra. The 25^th generation Raudracakrin king of this country is said to win the final war with Islam, and revive Buddhism. When the Kalacakratantra was introduced to Tibet after the 11th century, it was widely accepted by Tibetan Buddhists. 'Jam-dbyangs-bzhad-pa (1648-1722) and Sumpa-mkhan-po (1704-1788), who were great scholars of the dGe lugs sect in the 18th century, wrote Chronological Tables of Tibetan Buddhism. The enthronement of the king of Shambhala is stated in both chronological tables, and the revival of Buddhism by the Raudracakrin king is predicted. This paper provides a general description of the Country of Shambhala from the Dang po'i rgyas dpal dus kyi 'khor lo'i lo rgyus dang ming gi rnam grangs of Klong-rdol-bla-ma (1719-1805), who was a great scholar of the dGe lugs sect.

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西蔵博物館所蔵『sGra sbyor bam po gnyis pa』について

石川美恵

2006 年 55 巻 1 号 p. 479-475,1231
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.479

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A new manuscript in dbu med script of the sGra sbyor bam po gnyis pa (abbr. GB) was found at the Tibet museum in Lha sa. In 2003 it was published by Mi rigs dpe skrun khang (in Peking) in dbu can script (abbr. BJ).
According to the colophon of the original manuscript, it is the transcription of the original text which rGyang ro ba byang chub 'bum has recieved. He was a disciple of bCom ldan rig pa'i ral gri (1227-1305) who had edited the old Narthang Tripitaka. rGyang ro ba gathered many original texts of Tengyur and Kangyur.
By studying BJ I tried to investigate differences with the various editions and manuscripts of GB-Peking, Derge, Cone, Narthang, the manuscript TripiTaka published in 1988, a publication by Sonam Angdu (1973), Dunhuang fragments (Pelliot tibétain 845 and 843) and the fragments of Ta pho monastery in Spiti. Consequently, although the old character style was not used much, it was clear that BJ was close to Pelliot tibétain 845 and similar to the Ta pho version, too.

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鳩摩羅什の詩と『大智度論』の偈

齊藤隆信

2006 年 55 巻 1 号 p. 486-480,1231
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.486

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Jiumoluoshi (Kumarajiva) (350-409) of the YaoQin. Dynasty, who is one of the three major translators in Chinese Buddhism, has been actively researched by many researchers. I myself have previously researched the gathas in many sutras which he translated. (A Study of Gathas in Chinese Buddhist Canon: Gathas and their Meter in Indigenous Chinese Scriptures, Bukkyo shigaku kenkyu, 43-1, 2000.) Many scholars have distinguished Jiumoluoshi as translator and as supplementer of the Da Zhidu lun due to certain perceptible contradictions. Some propose another Nagarjuna as editor of the Madhyamakasastra
I study some rhymed gathas of the Da Zhidu lun here. I argue that the possibility that Jiumoluoshi composed part of the gathas in the Da Zhidu lun is high, based on my evaluation of the metre.

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大乗の諸経論における〈仏が悟った時, 一切衆生も同時に悟る〉との記述の認識論的理解

島村大心

2006 年 55 巻 1 号 p. 491-487,1232
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.491

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In some sutras, such as the Avatamsaka, Jñanalokalamkara etc., and in eastern Asian buddhist treatises of the 7-9 centuries, we find several statement such as that in the title of this article. This subject has not been discussed recently in the academic world. The meaning of this extraordinary expression is difficult to understand from the point of ontological thinking. But if we look into those sutras and treatises carefully, we can understand it epistemologically. At the time of a practicioner's attainment of enlightenment, all the world appears to the enlightened one, as tathata and buddhata. All the world includes all living creatures, and they appear to him as buddhas, although they, to themselves, still remain prthag-jana.

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『法華経文外義』研究序説

菅野博史

2006 年 55 巻 1 号 p. 499-492,1232
発行日: 2006/12/20
公開日: 2010/03/09

DOIhttps://doi.org/10.4259/ibk.55.499

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The Fahua jing wen waiyi is preserved in a Dunhuang manuscript kept in the Shanghai Museum. We can read a photocopy of that text in Shanghai bowuguan cang Dunhuang Tulufan wenxian, volume one (Shanghai: Shanghai guji chubanshe, 1993). After this publication, the transcription of the text was included in Zangwai fojiao wenxian, the second volume (ed. by Fang Guangchang, Beijing: Zongjiao wenhua chubanshe, 1996, pp. 293-354). This text is not an interlinear commentary on the Lotus Sutra, but a kind of commentary which takes up some important issues concerning the Lotus Sutra and develops them in a question-and-answer format. This manuscript was copied by a monk in 545 according to the colophon. Needless to say, the text must have been compiled earlier than 545. Therefore it is very important material with regard to the study of Chinese commentaries on the Lotus Sutra. This paper provides a general survey of the text.

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『起信論』の二障に於ける慧遠と元曉

ミュラーチャールズ

2006 年 55 巻 1 号 p. 506-500,1233
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.506

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Among the “three great commentaries” on the Awakening of Mahayana Faith [AMF]-those written by Huiyuan, Weonhyo, and Fazang-the least amount of scholarly attention has thus far been allotted to the first of the three. This is unfortunate, because it is a rich and insightful commentary, the arguments of which served as an important basis for much of what was written by the later two scholars. This paper examines the portion of Huiyuan's commentary that attempts to resolve the problems in reconciling the orthodox Yogacara explanation of the two hindrances with the AMF's explanation of the two hindrances. This paper also shows the extent to which Weonhyo relied on Huiyuan's commentary (and especially Huiyuan's usage of the Srimala-sutra) to develop his own positions. The final portion of the paper shows how the subtle differences between the two major streams of two hindrance doctrine have often been overlooked by later scholars, resulting in misunderstandings.

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朝鮮, 涵虚得通の念佛禪について

韓普光(泰植)

2006 年 55 巻 1 号 p. 512-507,1233
発行日: 2006/12/20
公開日: 2010/07/01

DOIhttps://doi.org/10.4259/ibk.55.512

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The monk with the monastic name Kihwa 己和 (1376-1433) had Tukt'ong as his pen name, and the public name of Hamho. His family name was Yu, and Ch'ungju his homeland. Hamho lived through the late Koryo and early Choson periods; when young, he studied Confucian texts, but at the age of 21, he confronted the death of his best friend, which made him realize impermanent reality and become a monk at Uisangam, Kwanak Mountain. Facing the Buddhist crisis of ‘respect of Confucianism and oppression of Buddhism’ during the early Choson period, he tried to protect Buddhism by writing the Hyon chong ron. Although he inherited the Son of the Imjae lineage, he was not a mere Son master; he practiced and studied both Son and sutras, put an emphasis on sila, and declared the unification of Confucianism, Buddhism, and Taoism, which he had mastered.
He had a deep interest in the thoughts and teachings of Pure Land, and wrote the Mitachan, An'yangchan, and Mitakyungchan by summarizing the Three Books of Pure Land. The Buddha-Contemplation Son which emphasizes that practicing Son and the contemplation of the Buddha are not separate considers self-belief and belief in outside salvation to be the same. While teaching the Buddha-Contemplation Son, he acknowledged the direction of the Pure Land and commented the recitation of Amitabha's name. He taught people the Buddha-Contemplation Son and organized an association of of its practice. Furthermore, he stressed contemplating Buddha at the time of death and left dharma talks and many words regarding death ritual.

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