巻号一覧
2006 巻 (2006)
- 217 号 p. 1-
- 216 号 p. 1-
前身誌
2006 巻, 217 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
- >
- >|
-
「獻柑子表」について中谷 征充2006 年 2006 巻 217 号 p. 1-28,144
発行日: 2006/12/21
公開日: 2010/03/12
ジャーナル フリーKukai was permitted to reenter the capital after his return to Japan, and three years later, in the eleventh month of 811, he took up residence in Otokuni-dera _??__??__??_at the command of Emperor Saga. In the tenth month of the following year, Kukai sent Emperor Saga some mandarin oranges that grew in the precincts of the temple, along with a letter and a Chinese poem preserved to us. This was the first Chinese poem Kukai wrote to Emperor Saga.
This paper examines the classical inspiration of the letter and Chinese poem, qiannian yisheng hui _??__??__??__??__??_, and seeks to analyze how Kukai saw Emperor Saga. Also, the style, structure, even and uneven tones, and rhyming of On Presenting Mandarin Oranges _??__??__??_??_ is analyzed, as this poem became the impetus for new developments in the relationship between Kukai and Emperor Saga.
The phrase qiannian yisheng hui means “encountering a sacred ruler once in a millennium.” Kukai speaks of Emperor Saga as such a sacred king in his On Presenting Mandarin Oranges.抄録全体を表示PDF形式でダウンロード (2184K) -
特に「十住心の五失」について橋本 文子2006 年 2006 巻 217 号 p. 29-48,144
発行日: 2006/12/21
公開日: 2010/03/12
ジャーナル フリーOne of the most important classificatory systems proposed by Kukai (774-835) in his system of thought is the ten stages of mind (jujushin _??__??__??_ )system, which forms the backbone of Shingon doctrinal teachings. It is well known that Kukai established his thought on this topic in two works, Himitsumandara jujushinron _??__??__??__??__??__??__??__??__??_ and Hizo hoyaku _??__??__??__??_. The Tendai monk Annen _??__??_ (841-889?) criticized the ten stages of mind in his work, Shingonshu kyojigi _??__??__??__??__??__??_. This paper will examine the Shingon reaction to that criticism in the particular form of the work, Juju shanansho _??__??__??__??__??_. The aim of this study is to examine how Shingonshu kyojigi was received by Shingon. A standard approach to how Shingon refuted Annen's criticism would be to use the Daikyo yogisho _??__??__??__??__??_ of Nakanogawa Jichihan _??__??__??__??_ (?1116-1144). However, the present study purposefully chooses to examine the Juju shanansho, of both unknown authorship and date, to grasp the later development of Jichihan's thought. First, an outline of the content will be presented. Following that, through the refutation in the Daikyo yogisho of the five faults of the ten stages of mind (_??__??__??__??__??__??_) noted in the Shingonshu kyojigi, along with other Shingon and Tendai works of refutation, the status of the Juju shanansho as a work equivalent to the Daikyo yogisho will be examined.抄録全体を表示PDF形式でダウンロード (1543K) -
眞木 教日子2006 年 2006 巻 217 号 p. 49-77,143
発行日: 2006/12/21
公開日: 2010/03/12
ジャーナル フリーThe Koyasan ojoden _??__??__??__??__??__??_ written by Nyojaku _??__??_ of Hokaiji _??__??__??_ discusses the rebirth in the Pure Land of thirty-eight monks beginning with Kyokai _??__??_ (1000-1093) and ending with Shoin _??__??_ (1104-1187). Details are given of how each came to Koyasan, what sort of practices they regularly did (such as nenbutsu, esoteric practice, or sutra reciting), how they passed away (including by chanting mantras, attaching their own finger to the finger of an Amida image with a five-colored thread, and so on), and what sorts of miracles or marvels appeared before or after the moment of death.
Regarding manuscripts and printed copies of Koyasan ojoden, of the total of twenty-one volumes of the work, sixteen volumes are held by nine Japanese universities (four of these volumes are manuscript copies, the oldest of which is dated 1836 but is a handwritten copy of the printed edition; twelve of these are printed volumes dating from 1677 to 1888), and two volumes are included in the Microdocument of the National Institute of Japanese Literature (formerly of the Mitsui collection, now held by the University of California, Berkeley, and the Department of the Imperial Household). This paper presents the results of this survey.抄録全体を表示PDF形式でダウンロード (2346K) -
波多野 智人2006 年 2006 巻 217 号 p. 79-109,142
発行日: 2006/12/21
公開日: 2010/03/12
ジャーナル フリーIn the twelfth month of 1134, with the backing of the retired emperor Toba, the appointment of Kakuban as the abbot of both Kongobuji _??__??__??__??_ and Daidenbo-in _??__??__??__??_ was established. Two years later, from the third to the sixth months of 1136, disputes between the choja-gata _??__??__??_ faction (claiming that the abbot of Kongobu-ji must be the abbot [choja] of To-ji) and the Kakuban-gata _??__??__??_ faction (insisting that the abbot of both of the above should be a monk from Koyasan) expanded over the issue of the abbotship of Kongobu-ji. On the seventeenth day of the eleventh month of that year, Kakuban wrote the Hongan shonin gokajo no chushinjo _??__??__??__??__??__??__??__??__??__??_ to retired emperor Toba entreating him to affirm the appointment he had approved of in 1134. This text basically supports the Kakuban-gata position.
The Hongan shonin gokajo no chushinj? presents five points. It states that retired emperor Toba and Shingon Buddhism are, respectively, the highest of people and the highest of Buddhist schools. Since the highest person had already made recommendations for the highest Buddhist school in 1134, those decisions must stand unchanged regard less of any disputation. The appointment of people to administrative roles must be based not on seniority but on their wisdom _??_.
Kakuban's insistence on the importance of wisdom in this text is derived from the Dacheng liqiu liuboluomiduo jing _??__??__??__??__??__??__??__??__??__??_ (Taisho 261).抄録全体を表示PDF形式でダウンロード (2058K) -
静 春樹2006 年 2006 巻 217 号 p. L7-L32,141
発行日: 2006/12/21
公開日: 2010/03/12
ジャーナル フリーThe commentators on the Sarvatathagatatattvasamgraha-sutra (TS) divided Mahayana into Vajrayana and Paramitayana. They furthermore defined the overall history of Indian esoteric Buddhism as the history of Tantrism, and positioned as lower stages (Kriya, Carya) the entirety of early esoteric Buddhism, beginning with the arising of a new theory of praxis different from the practices of the paramitas before the formation of the TS. Afterwards, tantras with different doctrinal teachings and practice structures were grouped together in a way that was simultaneously a system of classification.
This paper focuses on the four-fold and five-fold classification systems which were established after the Yogini-tantras appeared. An issue between two models will be shown to be the question of the relative ascendancy of the so-called Mother Tantra over Father Tantra. Next, the classificatory standard lying at the root of the differences between the two classification systems will be studied. Finally, regardless of differences in the criterion between two systems, the overall agreement of the acaryas on the five-fold tantra-grouping framework (Kriya, Carya, Yoga, Mahdyoga and Yogini) based on the historical development will be concluded.抄録全体を表示PDF形式でダウンロード (878K)
- |<
- <
- 1
- >
- >|