巻号一覧
2005 巻 (2005)
- 215 号 p. 1-
- 214 号 p. 1-
前身誌
2005 巻, 215 号
選択された号の論文の5件中1～5を表示しています
- |<
- <
- 1
- >
- >|
-
特に法相教学との対比を通して土居 夏樹2005 年 2005 巻 215 号 p. 1-28,134
発行日: 2005/12/21
公開日: 2010/03/12
ジャーナル フリーKobo Daishi Kukai treats the passages in Bodhiruci's translation of the Lankavatara-sutra on the “preaching of the *Dharmabuddha” (dharmata-desana; Bodhiruci trans.: fafo shuofa, _??__??__??__??_) as textu al evidence of his own interpretation of the preaching of the Dharmakaya (_??__??__??__??_) in his Ben kenmitsu nikyo ron (_??__??__??__??__??__??_). This concept of the “preaching of the *Dharmabuddha” in the Lankavatara-sutra was interpreted by the Faxiang and Hosso schools as meaning a “bodhisattva raising non-discriminating wisdom.” Kukai criticizes that interpretation, and offers his own. There are problems in Kukai's interpretation of the theory of the bodies of the Buddha, however, and concerning the point of a direct manifestation of awakened wisdom, his interpretation seems to be similar to Saicho's.
Kukai also claims that in the “preaching of the *Dharmabuddha” in the Lankauatara-sutra, preaching by insentient beings is also discussed. However, this point is not discussed even in the Huayan and Kegon schools. Gomyo (_??__??_), in his Daijo hosso kenjin sho (_??__??__??__??__??__??__??_), notes that “scholars of the day” teach the awakening of all beings and the awakening of inanimate beings based on Huayan and Kegon scholarship, and Kukai perhaps was one of them. In that sense, Kukai's Esoteric Buddhism may have been understood by the Hosso school of the time as being within the category of the single-vehicle teaching (_??__??__??_), which Kukai treated as the “teachings of the Dharmakaya body of other-enjoyment” (_??__??__??__??__??__??__??_).抄録全体を表示PDF形式でダウンロード (2268K) -
波多野 智人2005 年 2005 巻 215 号 p. 29-54,133
発行日: 2005/12/21
公開日: 2010/03/12
ジャーナル フリーDaidenbo-in (_??__??__??__??_) of Koyasan became a temple independent of Kongobu-ji (_??__??__??__??_) as Kongobu-ji developed. After its independence, it remained in a relationship known as kyoza (_??__??_) with Kongobu-ji. The nature of that relationship is not clearly known.
Kakuban (_??__??_, 1095-1043), the abbot of Daidenbo-in, determined that in the clerical rankings of monks with appointments to both temples, the monks of Daidenbo-in would be in a superior position. This invited the antagonism of Kongobu-ji monks, and disputes continued at both temples until the move to Negoro (_??__??_).
The nature of the disputes between the two temples has been often understood as constituting actual armed combat. However, by examining the personnel composition of both temples, it is possible to locate many instances of monks serving in official capacities in both temples. Because of these dual appointments to both temples (_??__??__??__??_), out-right fighting between the two seems unlikely.
Future studies must approach the bilateral relations of the temples in light of these dual appointments and kyoza. The purpose of the present paper is to attempt an analysis of the dual appointments to both temples as a preliminary stage to that study.抄録全体を表示PDF形式でダウンロード (1848K) -
乾 仁志2005 年 2005 巻 215 号 p. 55-80,132
発行日: 2005/12/21
公開日: 2010/03/12
ジャーナル フリー『蓮華部心念誦儀軌』は唐代中国に伝わった金剛界法の基本儀軌である。不空訳あるいは不空作と伝えられ、通常知られているのは一巻本 (大正八七三番) である。しかしこれとは別に二巻本も存在する。二巻本は一巻本と内容が少し異なるが、その本文はこれまでまったく公開されてこなかった。そのため、一巻本との違いについては、先徳の記述に頼らざるをえなかった。幸い入唐八家の一人である禅林寺宗叡 (八〇九-八八四) によって将来された二巻本が、京都東寺観智院に伝わることを教わり、ここに本文を翻刻し、密教研究の一資料として多くの研究者に提供することにした。本稿はその後編である。抄録全体を表示PDF形式でダウンロード (1031K) -
チッタダル・“フリダヤ”の小説『燃え残った手紙』をもとにして吉崎 一美2005 年 2005 巻 215 号 p. L5-L28,131
発行日: 2005/12/21
公開日: 2010/03/12
ジャーナル フリーNewari merchants and artisans in Tibet commissioned to copy many Newari Buddhist manuscripts during their stay for their own business. The colophons of these manuscripts often note that merchants —the donors of the manuscripts— belonged to commercial associations in Tibet (palas). It appears that a pala was a particular form of guthi, being established to carry on trade with the Tibetans. There is much valuable information about the palas in Cittadhar Hrdaya's novel, Mim manah pau, written in the Newari language. According to this novel, there were Vajracarya priests in Lhasa to perform Newari-style rituals for the members of the pala. Vajrasattva-pala was the name of the associations of such Vajracaryas. It is thus reasonable to assume that the copyists of these manuscripts in Tibet were Vajracarya priests working in the palas. Ratnamuni Vajracarya was one of these men.抄録全体を表示PDF形式でダウンロード (1870K) -
七転第八互為因果の解釈をめぐる諸問題上野 康弘2005 年 2005 巻 215 号 p. L29-L54,132
発行日: 2005/12/21
公開日: 2010/03/12
ジャーナル フリーSthiramati (_??__??_, ca. 510-570) interprets the theory of the mutual causal relationships between the alayavijñana and pravrttivijñana using the term nisyanda- and vipakavasana in his Madhyantavibhagatika and Pañcaskandhaprakaranavaibhasya. This interpretation, looked at from the use of the term vasana, was a common notion in the Yogacara-Vijñanavada of his time. However, Sthiramati's speaking of “two vasanas” distinguished by differences in their function whether in this life or the next may have been original to him. “Two vasanas” as a technical term is not found in the Yogacara literature prior to him, and therefore the theory of hetu- and phalaparinama in the Trimsikabhasya, which includes these two vasanas, should be considered his innovation, at least as far as the content of the theory.抄録全体を表示PDF形式でダウンロード (2191K)
- |<
- <
- 1
- >
- >|