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  • 張 欣
    仏教文化研究論集
    2007年 11 巻 69-84
    発行日: 2007/03/20
    公開日: 2022/09/27
    ジャーナル フリー HTML
  • 古川 洋平
    印度學佛教學研究
    2018年 67 巻 1 号 473-469
    発行日: 2018/12/20
    公開日: 2019/09/07
    ジャーナル フリー

    In this paper, I discuss the various meanings of inner pasāda (Skt. prasāda) in the Pāli canon.

    Pasāda has the basic meaning of “to calm” and “to be pure”, and also means “joy,” “satisfaction,” and “faith,” etc. The latter meanings derive from the fact that pasāda can represent positive feelings depending on the context.

    In the discussion, I point out the possibility that pasāda as “faith” can be explained from the perspective that “doubt,” which is an antonym of “faith,” becomes “calm down” and the mind is “purified”.

  • 柴田 泰
    印度學佛教學研究
    1976年 25 巻 1 号 188-191
    発行日: 1976/12/25
    公開日: 2010/03/09
    ジャーナル フリー
  • ――瑜伽行唯識学派における国土清浄の理論――
    上野 隆平
    印度學佛教學研究
    2017年 65 巻 2 号 877-872
    発行日: 2017/03/20
    公開日: 2018/01/16
    ジャーナル フリー

    The focus of this paper is an understanding of the theory of “purifying the land” as a Bodhisattva’s practice based on the Mahāyānasūtrālaṃkāra (MSA) IX.43, XI.40, 44–46 and XX–XXI.50. This makes a preliminary step to understand the comprehensive view of the Pure Land in the Yogācāra school. Below is the conclusion.

    1. The conversion of perceptions (udgraha or pañca-vijñāna) and their objects (artha or pañca/ṣaḍ-viṣaya) enables Bodhisattvas to attain mastery over purifying the land and to manifest their enjoyments. Furthermore, in the foundational conversion (āśraya-parāvṛtti), the mastery of Bodhisattvas is not limited to the land; purification of the land is one of the multiple benefits.

    2. Objects and perceptions are elements of unreal mental construction (abhūta-parikalpa) that appears with the nature of the grasped and the grasping (grāhya-grāhaka). By the conversion of the three elements of the grasped including objects, which conjunctionally occurs with the conversion of ālaya-vijñāna, Bodhisattvas realize the uncontaminated realm (anāsrava-dhātu) and by the conversion of the three elements of the grasping including perceptions, four masteries are realized. In four ways, mastery to purify the land is attained in the eighth stage.

    3. By reaching the Buddha stage, Bodhisattvas attain mastery of creation (nirmāṇa) and transformation (pariṇāmana) of objects and they will have a perfect command to create something from nothing or to convert something to another. This ability is required for purifying the land. MSA adapts this from the Bodhisattvabhūmi which regards it as one kind of supernatural power that Bodhisattvas master at the attainment in the eighth stage.

  • ――四輪との関係において――
    中御門 敬教
    印度學佛教學研究
    2017年 65 巻 2 号 823-818
    発行日: 2017/03/20
    公開日: 2018/01/16
    ジャーナル フリー

    Looking at Pure Land Buddhism from the point of the Four-Wheels (Skt. Catvāri deva-manuṣyāṇāṃ cakrāṇi), we can see the relation between this concept beginning in Early Buddhism and the contents of practice in later Pure Land Buddhism. In this sense, a prototype of Pure Land Buddhism may be traced back to Early Buddhism.

    The collation with the texts of early stages, including those of various śrāvaka-schools, where the Four-Wheels is accepted and developed, still remains as a problem, but at least we can point out an apparent similarity of the concept of the First-Wheel, choosing the circumstance of practices, which was to be reconstructed as the concept of rebirth, as reflected in the texts of the Yogācāras, and that Sukhāvatī is the very suitable circumstance for the practice of śamatha-vipaśyanā.

  • 吹田 隆徳
    印度學佛教學研究
    2016年 65 巻 1 号 335-332
    発行日: 2016/12/20
    公開日: 2017/10/17
    ジャーナル フリー

    The pratyutpanna-buddha-saṃmukhāvasthita-samādhi (Chi. banzhou sanmei 般舟三昧) has long been viewed as a developed form of buddhānusmṛti (Chi. fo suinian 仏随念). Existing studies are based on Akanuma Chizen’s 赤沼智善 pioneering work (1939), which found that nianfo 念仏 is transformed into this samādhi through the doctrine of śūnyatā. Assuming nian 念 to be anu-√smṛ in Sanskrit, he regarded buddhānusmṛti as its original form.

    Unfortunately, the Sanskrit original of the pratyutpanna-buddha-saṃmukhāvasthita-samādhi-sūtra (Chi. Banzhou sanmei jing 般舟三昧経) has been lost, except for one fragment. As Akanuma pointed out, the Chinese translation explains this samādhi as nianfo. Thus, the issue is whether the assumption about the original wording of nian is correct. There is a possibility that the translation is based on something other than anu-√smṛ, but this has not been studied so far, although it would allow for reconsideration of previous studies.

    In this paper, I attempt to revisit the relationship between the pratyutpanna-buddha-saṃmukhāvasthita-samādhi and buddhānusmṛti in terms of two points: first, I clarify the concept of buddhānusmṛti in this sutra; second, I determine the original wording of nian in connection with this samādhi by referring to the Tibetan translation. Finally, I suggest that the original form of the pratyutpanna-buddha-saṃmukhāvasthita-samādhi should be reconsidered.

  • 洪 暁卉
    印度學佛教學研究
    2021年 70 巻 1 号 380-377
    発行日: 2021/12/20
    公開日: 2022/09/09
    ジャーナル フリー

    The Tibetan translation of the Abhiniṣkramaṇasūtra (AS) is considered to be related to the Sarvāstivāda. However, the episode of the temptation by Māra’s daughters is described in greater detail in AS compared with its rendition in other hagiographical texts of the Sarvāstivāda. This paper focuses on this specific episode and examines parallel texts to find its origins. It can be assumed that some verses of AS, specifically the conversations between Māra and his daughters, are quoted from the Za ahan jing 雑阿含経 because of the strong correspondence. However, this episode is constituted by verses about Buddha’s expostulations in the Za ahan jing and other parallel texts, emphasizing the impassiveness and tranquility encouraged in Buddhist monks, which do not appear in AS. Concerning the plot, the Lalitavistara (Lal) shares several elements with AS. Nevertheless, AS differs from Lal in terms of perspectives. A striking difference noted is that Buddha does not transform Māra’s daughters into hags in AS, a suggestive curse found in Lal. In conclusion, AS followed the traditions of Lal in a more critical way.

  • 林 智康
    印度學佛教學研究
    1979年 27 巻 2 号 825-828
    発行日: 1979/03/31
    公開日: 2010/03/09
    ジャーナル フリー
  • 水谷 香奈
    印度學佛教學研究
    2022年 70 巻 2 号 762-767
    発行日: 2022/03/23
    公開日: 2022/09/09
    ジャーナル フリー

    According to the description of the Cheng Weishi lun shujij 成唯識論述記 of Ji基 (Kuiji 窺基) of the Chinese Faxiang school, and the Fodi jinglun 仏地経論 translated by Xuanzang, it is said that the existence of the Buddha’s original vow本願 allows sentient beings to hear the teachings of the Buddha. In this paper, we examine its interpretation based on the theory of vijñaptimātratā.

    In the Fodi jinglun, it is said that sentient beings listen to the Buddha’s preaching because of the “strong connection” 強縁 of the Buddha’s original vow. In this era or earlier, Shandao 善導, the Chinese Pure Land patriarch, is the only one who refers to the Buddha’s vow as strong connection, except for the translation of Xuanzang. Therefore, it is possible that Shandao referred to the Fodi jinglun.

  • 佐々木 大悟
    印度學佛教學研究
    2010年 58 巻 2 号 571-574
    発行日: 2010/03/20
    公開日: 2017/09/01
    ジャーナル フリー
  • 大竹 晋
    印度學佛教學研究
    2003年 52 巻 1 号 365-362
    発行日: 2003/12/20
    公開日: 2010/03/09
    ジャーナル フリー
  • 小林 尚英
    印度學佛教學研究
    1994年 42 巻 2 号 615-619
    発行日: 1994/03/25
    公開日: 2010/03/09
    ジャーナル フリー
  • 鮫島 有理
    印度學佛教學研究
    2017年 66 巻 1 号 415-412
    発行日: 2017/12/20
    公開日: 2019/01/11
    ジャーナル フリー

    The Buddha’s sermon that starts with dāna-kathā, sīla-kathā and sagga-kathā is called “progressive talk” (anupubbi-kathā) in the narrow sense. It appears often in the Sūtras and Vinayas.

    In our country, the progressive talk (anupubbi-kathā) has been defined in various ways. For instance, “dāna-kathā, sīla-kathā and sagga-kathā are the Buddha’s instruction delivered to the lay community” or “the progressive talk is the Buddha’s instruction, which is delivered to the non-believers, beginning with common sense conventional views, then gradually guiding them to Buddhistic teachings, and culminating with the discourse unique to Buddhism, the Four Noble Truths, in order to lead them to work toward the first of the four stages of enlightenment.” The remarkable disagreement in the definitions is due to the question as to whom the Buddha was delivering the progressive talk: to the lay community or to the non-believers?

    This paper aims at the analysis of the formula, the determination of the audience of the anupubbi-kathā, and the investigation into the reasons for the disagreement in the definitions.

  • 小坂 匡宏
    佛教文化学会紀要
    1995年 1995 巻 3 号 229-256
    発行日: 1995/04/20
    公開日: 2009/08/21
    ジャーナル フリー
  • 石田 一裕
    印度學佛教學研究
    2023年 71 巻 2 号 883-878
    発行日: 2023/03/22
    公開日: 2023/09/08
    ジャーナル フリー

    The three evil destinies are elements of the overall scheme of the five destinies. The world in Abhidharma literature is described by them and by the three realms, but their origin is unclear. This paper examines the earliest passage about the three evil destinies in the Dharmaskandha. As a result, the following four points were identified. First, the earliest reference to the three evil destinies in the Dharmaskandha is identified in a citation of the Āgama that mentions the four avetyaprasāda 四證浄. Second, this reference includes the passege “to expound this hell, this animal realm, this realm of hungry ghosts, this dangerous, this evil destiny and this fall.” Furthermore, they are referred to in terms of practice, not in terms of the three realms and five destinies, and may be interpreted in connection with the stream-enterer (śrotāpanna). Finally, the passage “dangerous, this evil destiny and this fall 嶮惡趣坑” is quoted in the Jñānaprasthāna and interpreted in the Abhidharmamahāvibhāṣa. But there are many interpretations. Hence it can be assumed that there was no fixed interpretation.

  • 井上 博文
    印度學佛教學研究
    2002年 50 巻 2 号 911-909
    発行日: 2002/03/20
    公開日: 2010/03/09
    ジャーナル フリー
  • 落合 俊典
    印度學佛教學研究
    2002年 50 巻 2 号 559-563
    発行日: 2002/03/20
    公開日: 2010/03/09
    ジャーナル フリー
  • 肖 越
    印度學佛教學研究
    2022年 70 巻 2 号 887-883
    発行日: 2022/03/23
    公開日: 2022/09/09
    ジャーナル フリー

    This paper explores the original forms of the two earliest versions of the Larger Sukhāvatīvyūha sūtra, the Da Amituo jing 大阿彌陀經 (T. 362) and the Wuliang qingjing pingdengjue jing 無量清淨平等覺經 (T. 361). The issues have been approached from the following perspectives:

    First, I clarify the concept of the Early Recension of the Larger Sukhāvatīvyūha sūtra based on a suggestion by Fujita Kotatsu.

    Second, I determine the original form of the second-earliest version of the Larger Sukhāvatīvyūha sūtra, the Wuliang qingjing pingdengjue jing, and indicate that the original form of this version should be paralleled with the extant Sanskrit version, whose earliest manuscript was recognized as written in the middle of the twelfth century.

    Third, I discuss the most significant characteristics of the Da Amituo jing, bodhisattva thought and rebirth. Moreover, I discuss the 129 characters found in the Dharmākara narrative associated with their counterparts in two verses, called in Japanese Tanbutsu-ge and Tōhō-ge, in the extant Sanskrit version. Furthermore, I discuss the six vows in the Da Amituo jing from the perspective of bodhisattva thought along with the concept of rebirth purposely highlighted in these vows.

    Finally, I determine the formation of the 24th vow and its fulfillment regarding birth by praising the light of Amitābha and the texts regarding visualizing the Buddha by chanting his name as found in the latter of the Da Amituo jing.

    In conclusion, I indicate that the original forms of the Da Amituo jing and the Wuliang qingjing pingdengjue jing were quite probably similar, and separately, quite parallel with the extant Sanskrit version.

  • 藤本 晃
    印度學佛教學研究
    2019年 67 巻 2 号 1032-1026
    発行日: 2019/03/20
    公開日: 2019/09/20
    ジャーナル フリー

    The twelve-fold formula of dependent origination explains the cycle of saṃsāra. The formula begins from ignorance in a past life, then goes through craving and so on in the present life and ends in aging and death in the next life. Therefore, it has been considered that each phenomenon of the formula chronologically arises and ceases. For example, “‘feeling caused by sense contact’ would momentarily arise and cease, but ‘aging and death caused by birth’ would take a life.”

    Some academics, on the contrary, argue that the formula of dependent origination represents mutual relationships of all phenomena and thus all phenomena relate to each other and exist simultaneously.

    Academia seems yet to determine if dependent origination occurs chronologically or simultaneously.

    But simply thinking, the mutual relationship of two phenomena means that the two stand simultaneously. They are two different phenomena. One is not a cause or an effect of the other. Thus, none of them dependently originates from the other. Simultaneous existence of phenomena does not mean a dependent origination.

    The understanding of chronological dependent origination does not stand, either. Chronologically, an effect would arise when a cause ceases. But, a cause which ceased is already extinct. Something which no more exists cannot have any influence to originate an effect. Thus, a chronological understanding of dependent origination is also incorrect.

    Śākyamuni Buddha does not state that dependent origination occurs chronologically or simultaneously. He instead expresses the minuteness of dependent origination in his following stanza.

    When this is, that is. Because this arises, that arises.

    When this is not, that is not. Because this ceases, that ceases.

    He does not say “when this is not, that is” or “because this ceases, that arises.” This is the only way to accurately express the dependent origination in which every phenomenon incessantly arises and ceases.

  • 秦野 貴生
    印度學佛教學研究
    2016年 65 巻 1 号 403-400
    発行日: 2016/12/20
    公開日: 2017/10/17
    ジャーナル フリー

    This paper considers the usage of the term adhyavasāya found in Dharmakīrti’s Pramāṇavārttikasvavṛtti. First, I provide a rough classification of the ways in which the term is used in the text. Then I discuss the ways in which adhyavasāya functions, paying attention to the terms kārya, vyavahāra, and vāsanā. Most of the examples refer to situations in which appearance in knowledge is assumed to be an external reality. There are examples in which they are rephrased as ineffective and effective things, but the meaning of all examples is the same. There are no exceptions. That adhyavasāya is used in passage about pradhāna which is not accepted by Buddhists, shows that adhyavasāya is used with reference to all existence, and that it is a universal function in the linguistic representation of human beings and vikalpa.

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