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  • 宮原 和香, 洞谷 亜里佐, 辻合 秀一, 丹羽 洋介
    図学研究
    2007年 41 巻 Supplement2 号 19-24
    発行日: 2007年
    公開日: 2010/08/25
    ジャーナル フリー
    壁画をはじめとするタイの絵画は, タイ独自の材料と表現により発展してきた.タイ画のスタイルや表現技法は, 地域や作家により多少異なってはいたが, 共通したパターンがあることが判明した.このことから, 仏教絵画として伝播したことが推考される.本研究では, タイの古典絵画についての報告を行う.また, タイ画の描き方を調査し, 同じ表現方法で古典絵画の再現を試みる.
  • ――Phraratcha Phongsawadan Krung Kao――
    石井 米雄
    東南アジア研究
    1964年 2 巻 1 号 13-24
    発行日: 1964/09/30
    公開日: 2019/07/05
    ジャーナル フリー
  • 吉川 利治
    東南アジア -歴史と文化-
    1973年 1973 巻 3 号 97-105
    発行日: 1973/11/12
    公開日: 2010/03/16
    ジャーナル フリー
  • 吉井 信, 福田 敦
    土木史研究
    1994年 14 巻 149-157
    発行日: 1994/06/09
    公開日: 2010/06/15
    ジャーナル フリー
    Bangkok is the famous city for the worst traffic congestion recently. For this reason, the lack of street network and rail transport system used to be mentioned as well as the high demand for motorcars. A lot of transport projects such as Sky Train, has been carried to alleviate this pressing problem. However, there is the great difference on the transition of urban structure in Bangkok with the westem city. Thus, the transport system in the Bangkok might be cautiously planned with regard for this historical difference.
    This paper addressed the transition of urban structure in Bangkok historically and reconfirmed the scheme of urban traffic problem. As the result, it was concluded that the mutual relations between street network and waterway must be regard on the urban and transport planning in order to alleviate not only trafficcongestion in short term but also sewage problem.
  • タイ国王室第一級寺院Wat Phoの布薩堂
    田辺 和子
    パーリ学仏教文化学
    2019年 33 巻 1-20
    発行日: 2019年
    公開日: 2020/08/14
    ジャーナル オープンアクセス
    The Uposatha hall is located at the center of the temple precincts of Theravāda Buddhism. Upasampadā, Pātimokkha reciting ceremony and other most important rites for monks are held there. In this report I would like to present my views on what the Uposatha hall is, through the investigation of the Uposatha hall in Wat Pho. The Chakri dynasty or the Bangkok dynasty became the sponsor of this temple from the days of King Rama I. So the Uposatha hall of Wat Pho was built with the clear intention of Chakri dynasty which may be thought out with the research to follow. King Rama I donated the art works of the epic of the Ramakian, Rāmāyana in Thailand to Wat Pho. Because it is related to the Ramakian that Good defeats Evil in the end of the battle and the story of it honors the king, in which the king compares himself to the God Viṣṇu, who comes to earth in the story as the good king Rama. King Rama I may have wished by virtue of his position as the king to be the reincarnation of God Viṣṇu, coming to earth to solve all the world’s troubles. King Rama I brought many Buddha images from the temples destroyed by the war in cities in the northern part of Thailand and then housed in the halls or the cloisters in the site of the Uposatha hall of Wat Pho. The Lopburi style stūpas at the four corners of the site of the Uposatha hall and the five pagodas behind the cloisters at each corner are built in the reign of King Rama I in which the relics of Shakyamuni Buddha have been enshrined. As for the mural paintings in the Uposatha hall of Wat Pho, King Rama III started to draw them and King Rama IV has completed them. The lives of disciples of the Buddha are depicted in the 29 bays between doors, or between windows and doors there, though the biographical stories and the fixed ten past stories of the Buddha surely appeared on the Uposatha hall in the days of the late Ayutthaya and Tomburi. Here the biographical stories of the disciples are depicted vividly how they entered into the Buddha’s saṅgha. Moreover the daily lives of the lay people are shown clearly. Foreigners on the mural appear friendly. The several scenes of the paintings of no one but Unmaggajātaka telling on Bodhisatta Mahosadha as the Jataka stories, are shown on the upper bays of windows and doors. In his childhood he was very clever. After he grew up, he helped his king on many matters and he dug the tunnel in which he made the palace having automatic doors and so on. Through the story, I have felt the intention of King Rama IV who wanted to make Thai people know about the importance of the wisdom and the modern industrial civilization. The Chakri dynasty wanted to make the people know the importance of Buddhism, Thai cultures, foreign cultures, European civilization and the existence of foreign people are shown in the mural painting of the Uposatha hall of Wat Pho.
  • 田辺 和子
    パーリ学仏教文化学
    2009年 23 巻 73-92
    発行日: 2009/12/22
    公開日: 2018/09/01
    ジャーナル フリー
  • 彦坂 千津子
    パーリ学仏教文化学
    2013年 27 巻 67-87
    発行日: 2013/12/22
    公開日: 2018/09/01
    ジャーナル フリー
    "Sermon on the Three Worlds" is a traditional Thai Buddhist literature, known as "Traiphumikatha" or "Traiphumipraruang" in Thailand. This story was written by King Lithai, the fifth of the Kings of the Phra Ruang Dynasty of Sukhothai in 1345. The materials the king chose to include in his presentation were limited to about 30 selections drawn from the Pali canon, its commentaries, sub-commentaries, and other Buddhist texts. It is considered to be highly regarded and precious literature which portrays the stories and traditions of the Buddhism of the time in a contemporary sense. In this paper, I used "Traiphumikatha ru Traiphumipraruang" (TPK) of Khurusapa (Thai Teacher's Association) version as a reference. Regarding "A King's Appearance", I referenced a variety of other Buddhist scriptures in order to examine and ascertain the features of the above mentioned TPK.
  • 吉川 利治
    東南アジア研究
    1983年 21 巻 1 号 114-129
    発行日: 1983/07/15
    公開日: 2018/05/31
    ジャーナル フリー
    About one hundred books and journals have been published in commemoration of the “Rattanakosin Bicentennial 1982” in fields like history, arts, archaeology, literature, custom and tradition. All of them emphasize the glorious history of the Chakri dynasty and its capital, Bangkok, and the traditional Thai culture. It is also noteworthy that some of the publications include beautiful colour pictures of the interior of the Chakri palace, never before published. These books and pictures help us to understand the cultural background of the Chakri dynasty and the Thai people.
  • 吉川 利治
    東南アジア -歴史と文化-
    1977年 1977 巻 7 号 63-91
    発行日: 1977/12/25
    公開日: 2010/03/16
    ジャーナル フリー
    The genealogy of ancient rulers in Laos might refer mainly to the male line such a primogeniture since the decent of rulers was traced through the paternal line. The eldest prince of the kingdom (Muang) succeeded to the throne as the Chao Muang while other princes were sent to rule over new domains autonomously like tributary states (Kin Muang). But the domains of the kingdom became so limited that it was inevitable to increase the position of ruler into four position, Chao Muang, Uppahat, Ratsawong and Ratsabut since these princes were no longer appointed to govern new domains but to the aforementioned posts. As a result, the kingdom was divided into at least four regions (Kong) which were governed by Chao Muang, Uppahat, Ratsawong and Ratsabut with having his own region.
    In addition to this governing group, there was also a bureaucratic group of nobles which was known as Khu Ban Khang Muang. The administration of Lao kingdoms had many ministers and divisions but apparently it was neither functional nor well arranged in proper system. The main problem of this type of organization was its loose integration because there was no centralized authoritarian rule or body of regulations to ensure the allegiance of the subjects. For this reason the main kingdoms were easily segmented into several independent kingdoms. Each ruler of the kingdom claimed Khun Buhom as their ancestor but did not practice ancestor worship.
    The rulers of the kingdom were all in a consanguineal group so the legitimacy of government was not due to moral authority but due to a consanguineal relationship, especially to primogeniture. Consequently, the Muangs of Lao people were eminently tribal.
  • ―― 4巻の縁起本と 「有徳者」 の語りの分析から――
    若曽根 了太
    東南アジア研究
    2017年 54 巻 2 号 237-260
    発行日: 2017年
    公開日: 2017/04/22
    ジャーナル オープンアクセス
  • 年報タイ研究
    2023年 23 巻 Supplement 号 27-45
    発行日: 2023年
    公開日: 2024/01/16
    ジャーナル フリー
  • 村嶋 英治
    アジア太平洋討究
    2021年 42 巻 39-106
    発行日: 2021/10/30
    公開日: 2022/03/08
    研究報告書・技術報告書 フリー

    Both Higashi Honganji (Otani) sect and Nishi Honganji sect of Shin Buddhism in Japan started to send their preachers to the interior of south China in the late 1890s. By getting the announcement of permission by local authorities in Fujian province, both sects of preachers hired the local Chinese as directors (董事) to persuade Chinese inhabitants to participate in their sects. Accordingly they succeed in increasing the number of Chinese participants rapidly. However the main purpose of Chinese particpants who were living in unstable and disorder areas, was not faith in Japanese Buddhism, but the expectation of protection by Japanse preachers and Japanese government. They paid large sums of money to Japanese preachers and Chinese directors in order to become members.

    In the late year of 1904, Chinese central government started to suppress Japanese Budhhist preachers in the inner south China in the midist of burgeoning Chinese nationalism. Japanese preachers faced difficulties.

    Some of them, such as Takeda Ekyo of Otani sect in Amoy (Xiamen), Miyamoto Eiryu of Nishi Honganji sect in Swatow (Shantou) moved to Siam in 1907 in search of overseas Chinese who were immigrants from south China. Siamese Minister of Interior, Prince Damrong declined to write a letter of introduction to local authorities, but allowed Japanese Buddhist propagation by citing the freedom of religion in Siam. Japanese preachers used the same method employed in south China to propagate Japanese Buddhism. They hired the local Chinese dirctors and advertised Japanese protection as saling point to persuade overseas Chinese, who have no one to rely on in Siam. They succeeded to gain a large number of participants and to collect a good amount of cash.

    These Japanese activities were known to King Chulalongkorn (Rama Ⅴ) in February 1908. He ordered to extinguish Japanese Buddhist propagation as he was suspicious that the Japanese would gain the support of oversea Chinese contray to Siamese interest. Within one year and half Japanese Buddhist propagation in Siam was exterminated.

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