巻号一覧
2007 巻 (2007)
- 219 号 p. 1-
- 218 号 p. 1-
前身誌
2007 巻, 218 号
選択された号の論文の6件中1～6を表示しています
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武内 孝善2007 年 2007 巻 218 号 p. 1-35,152
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーConcerning the relationship between the Kukai sozuden and the Yuigo nijugokajo, many have assumed that the Goyuigo was written on the basis of the earlier Sozuden. Nishida Nagao alone among them has said that the Sozuden was a revision of the Goyuigo. I also believe that the Kukai sozuden is the product of the second half of the tenth century or later based on the admonitions given in that text dated on the last day of the fifth month of 834. I created a list comparing the sections of both texts and explored their chronological relationship. As a result, from (1) a comparison of the extremely long sections of the Yuigo nijugokajo, (2) the use of the term Daishi, and (3) the rich details of the description of Kuka's last days, I reached the conclusion that Kukai sozuden is a revision of Yuigo nijugokajo.抄録全体を表示PDF形式でダウンロード (2358K) -
白石 祐佳2007 年 2007 巻 218 号 p. 37-54,152
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーAmong Kukai's esoteric teachings, in the Ben kenmitsu nikyoron he discussed the doctrine of the ten stages of mind as comprising nine exoteric stages with one superlative esoteric stage (kuken ichimitsu), while in his Jujushinron he taught that nine of the ten stages are superficially exoteric while all ten are ultimately identical with the highest esoteric stage (kuken jumitsu). Esoteric teachings can be understood from a holistic understanding of these seemingly contradictory teachings, and the uniqueness of Kukai's thought be known.
In this paper, I will pay special note to the term jisho (self-nature) and examine Kukai's unique conception of self-nature in his Hizo hoyaku, and establish its fundamental significance in his ten stages of mind theory.
First, I will discuss jisho in the ninth stage, which is considered to be an exoteric stage, and then the utterly different conceptual framework pertaining to jisho in the following tenth esoteric stage. This jisho has a profound connection with bodhicitta, and the difference in how bodhicitta is understood is relevant to how the theories of kuken ichimitsu and kuken jumitsu were established.
Kukai's affirmative understanding of jisho is foundational to his ten stages of mind theory, and proved to be the most important motive force in the establishment of the esoteric doctrines.抄録全体を表示PDF形式でダウンロード (1187K) -
高野山一心院谷の場合山陰 加春夫2007 年 2007 巻 218 号 p. 57-82,151
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーIn the mid-seventeenth century, nearly all of the temple compounds on Koyasan were managed by Kongobu-ji temple. However, Koyasan of the thirteenth century was divided into three power bases: the Kongobu-ji faction, the Daidenbo-in faction, and the Kangosanmai-in faction. In the periphery of these three factions and not directly connected to any were the hijiri, who formed their own groups on Koyasan. In the thirteenth century the area known at present as Isshin'in-dani was occupied by a temple connected to Ninna-ji called Isshin-in, where hijiri known as shonin lived.抄録全体を表示PDF形式でダウンロード (3366K) -
鈴木 景二2007 年 2007 巻 218 号 p. 83-93,150
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーAs a sacred site, Kumano Shrine has attracted many pilgrims since ancient times. The unique characteristics of the shrine in its medieval stage have been described as: (1) it was a pilgrimage destination for commoners and the handicapped, which was enabled by the mutual support philosophy that existed there; (2) women were not prohibited; and (3) a philosophy that accepted pilgrims regardless of any pollution. Among these, it is believed that (3) came about due to friction between shrine ascetics who demanded ritual purity and nenbutsu practitioners who did not reject impurity.抄録全体を表示PDF形式でダウンロード (837K) -
大村 拓生2007 年 2007 巻 218 号 p. 95-110,150
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーThrough an analysis of records of pilgrimage to Koyasan, this paper will examine modes of lodging usage both on the mountaintop and at its foot, and go on to consider shifts in spatial awareness. (1) Regarding the Koyasan pilgrimage and lodgings of Fujiwara Michinaga and Yorimichi, after introducing the Koyasan gosankeiki held by the Historiographical Institute of the University of Tokyo, a better text than the published one covering the pilgrimage of Yorimichi in 1048, I will examine the notations therein that logistics were insufficient, that Okunoin was located in the vicinity of Kongobu-ji, and that Kobo Daishi's grave was called a byodo. (2) Regarding the pilgrimages of cloistered emperors to Koyasan and their lodgings, I will discuss how at the time of the pilgrimage of cloistered emperor Shirakawa in 1088 wooden sotoba and a rest area at Kasagi were in place, and lodgings on the mountain were called Chuin; at the time of the pilgrimage of cloistered emperor Toba in 1124 the lodgings of his attendants were still grass huts, and the byodo was called Okunoin; and at the time of the pilgrimage of the both cloistered emperors Shirakawa and Toba in 1127 there was more organization of facilities as their attendants then stayed in the chambers of the monks, and there were changes in the spatial awareness of the mountaintop areas. There were lodgings at the administrative offices at the foot of the mountain, and unlike the Kumano pilgrimage the lodgings at Shitenno-ji, the foot of the mountain, and the mountaintop were a unique characteristic.抄録全体を表示PDF形式でダウンロード (1402K) -
平賀 由美子2007 年 2007 巻 218 号 p. L7-L27,149
発行日: 2007/03/21
公開日: 2010/03/12
ジャーナル フリーThrough a study of adhisthana of the tathagatas in the nidanaparivarta section of the Dasabhumikasutra and its relation to anubhava, the following points were learned. Regarding the action of adhisthana, it is noted that when the tathagatas (1) encourage the bodhisattva Vajragarbha to give the teachings there is the prior assumption that they “tathagatah tvam adhisthanti” and as the reason for that they first engage in the activity, “bhagavato vairocanasya purvapranidhanadhisthanam.” When the bodhisattva Vajragarbha actually begins to teach, the text says that the tathagatas (2) will act to protect the bodhisattva Vajragarbha (and the other assembled bodhisattvas), or “tathagata araksam adhisthasyanti.” It is thus learned that adhisthdna has two aspects: that of the tathagatas lending their power, and that of providing protective power.
The anubhava that precedes adhisthana is translated into Chinese as foshenli _??__??__??_, foli _??__??_, foweishen _??__??__??_ and so on. The variety of the translated terms in Tibetan translation is noteworthy. (1) Anubhava preceding adhisthana is translated as sans rgyas kyi mthus, while (2) anubhava after moving on to adhisthana is byin gyi rnam pa. It is assumed that this anubhava is understood as an activity possessing tathagata araksam adhisthasyanti (_??__??__??__??_).抄録全体を表示PDF形式でダウンロード (1594K)
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