ERNEST (Toyo Bunko E-Resource Network Storage) / 東洋文庫リポジトリ

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東洋文庫現代中国研究班

14174

Contemporary Chinese Studies Group, Toyo Bunko

トウヨウブンコゲンダイチュウゴクケンキュウハン

IKEDA, Naohiro

13933

池田, 尚広

9000408679134

イケダ, ナオヒロ

KUBO, Mariko

11171

久保, 茉莉子

9000242567252

クボ, マリコ

90807900

SEKI, Tomohide

12169

関, 智英

9000003709743

セキ, トモヒデ

30771836

辻, 直美

14175

TSUJI, Naomi

ツジ, ナオミ

NAKAMURA, Motoya

12354

中村, 元哉

9000003709619

ナカムラ, モトヤ

80454403

MURATA, Yujiro

13175

村田, 雄二郎

1000070190923

ムラタ, ユウジロウ

70190923

YAMAGUCHI, Sanae

13837

山口, 早苗

9000406291754

ヤマグチ, サナエ

YOSHIMI, Takashi

13934

吉見, 崇

9000006294246

ヨシミ, タカシ

30805106

『新編 明治以降日本人の中国旅行記（解題）』

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English

SAN-O, Masayo

三王, 昌代

サンオウ, マサヨ

蓮沼, 直應

ハスヌマ, ナオタカ

HASUNUMA, Naotaka

MODERN ASIAN STUDIES REVIEW Vol. 16 051Research ActivitiesToyo Bunko Colloquium 2023/24ProgramDate: March 23 (Sat.), 2024Venue: Toyo Bunko (onsite and online)Language: Japanese10:30–12:00San’o Masayo (JSPS Post Doctoral Fellow)Language Situation in the Sulu Sea Region: Through the Bilingual Lexicon Huayi Yiyu of Eighteenth-Century ChinaPresided by Kishimoto Mio (Research Fellow, Toyo Bunko; Professor Emeritus, Ochanomizu University)13:00–14:30Hasunuma Naotaka (Special Research Fellow, Toyo Bunko)Lay Practice of Zen and Self-Cultivation in the Meiji Era: Focusing on Engakuji TemplePresided by Yoshimizu Chizuko (Research Fellow, Toyo Bunko; Professor, University of Tsukuba)AbstractsLanguage Situation in the Sulu Sea Region:  Through the Bilingual Lexicon Huayi Yiyu of Eighteenth-Century China San’o Masayo (JSPS Postdoctoral Fellow)Fromthemid-fifteenthtotheearlytwentiethcentury,theSuluKingdom,asultanate,flourishedintheareathatisnowthesouthernPhilippinesandnortheastern Malaysia. The main ethnic group was the Tausug, and the kingdomwasknownasoneofthetributarystatesofChinainthefifteenthand eighteenth centuries. In China, bilingual lexicons, Huayi yiyu 華夷譯語, were compiled, in which the Han Chinese terms and the corresponding termsoftheneighboringcountries’languageswerecollected.TheHuayi yiyu on Sulu contains three types of terms: the vernacular, the Han Chinese, and the vernacular transliterated in Chinese characters. The vernacular in Sulu, the Tausug language, included loanwords from Arabic and Malay and waswritteninaslightlymodifiedArabic(orPersian)script.Tomb of East King of Sulu (Dezhou, Shandong), photo by the author, June 1999052 https://www.toyo-bunko.or.jp/ Toyo Bunko Colloquium 2023/24This presentation discusses the following issues based on two versions of the Sulu Huayi yiyu, one held by the National Palace Museum, Beijing (photocopy edition) and the other by the University of Cambridge: 1. Earlier research, 2. The composition and an outline of the Huayi yiyu, 3. The relationship between the Arabic script and the Chinese characters used for transliteration, and 4. The Arabic letter ʼalif(ا)atthebeginningoftheword and its transliteration.An examination of the Arabic script in the Huayi yiyu on Sulu shows that the weak letters yāʼ(ي)andwāw(و)maybothbereplacedbythesame weak letter ʼalif, and that the letters that would normally connect to the letter to the left are often inscribed independently, such as the initial qāf(ق)ofthetermq[a]lam (  the Chinese ,(ق َلَْْمequivalent of bi 筆 (ink brush). Furthermore, unlike the Tausug orthography of the early twentieth century, there are some letters without vowel signs. However, the Persian terms in Arabic script collected in the Huihui guan 回回館 (or Huihui guan yiyu 回回館譯語) and the Turkic terms in Arabic script in the Wuti Qingwen jian 五體清文鑑 from the Ming and Qing periods basically lack vowel signs. Compared to these, it can be said that there are rather many signs in the Sulu Huayi yiyu. There is a certain degree of regularity in the correspondence between Arabic script notation and Chinese character transliteration (including small characters), and by comparing the two, it is possible to roughly determine the vowel sound, even if not all the Arabic scripts are signed. Further investigation will focus on the basis of theChinesecharactersusedfortransliterationandexplorewhichChineseregions’pronunciationsarereflectedinthetransliterationsystem.Lay Practice of Zen and Self-Cultivation in the Meiji Era: Focusing on Engakuji Temple Hasunuma Naotaka (Special Research Fellow, Toyo Bunko)This presentation examines the relationship between the activities of Rinzai Zen lay practitioners during the Meiji era (1868–1912) and the self-cultivation (shūyō 修養) that became popular during the same era, with a focus on Engakuji Temple. At the temple,ImakitaKōsen,thefirstHeadPriestoftheEngakujiRinzaiSchool,establisheda meditation hall for laymen at the beginning of the Meiji era and the tradition of lay Zenbegan.HissuccessorShakuSōen(SoyenShaku)guidedthelaypractitionersbyaccurately grasping the trends of the time. AmongthefirstlayZenpractitionersatEngakujiwereYamaokaTesshū,TorioTokuan,andKawajiriHōkin,whowereactiveattheendoftheEdoperiod.Inthe1880s,studentsoftheMeijiera,whoweredirectlyorindirectlyinfluencedbythesepractitioners,beganattendingZenmeditationsessions.Someofthesestudents,suchasHōjōTokiyukiShakuSōen(1860–1919),photo held by EngakujiScene of presentationPeople of Sulu from Huang Qing zhigong tu, Juan 1 (held by Toyo Bunko)MODERN ASIAN STUDIES REVIEW Vol. 16 053Research ActivitiesandHayakawaSenkichirō,laterbecameeducatorsandconsideredZenasaformofmoralinstructionfortheirstudents.By the time of the Russo-Japanese War (1904–1905), Zen for moral education became associated with self-cultivation.ShakuSōen,thesecondHeadPriestoftheschool,readthetrendsofthetimesandactivelyusedthewordshūyō todescribeZen.Henotonlydiscussedself-cultivationinConfucianterms,justashismasterImakitaKōsendidinhis book Zenkai ichiran 禅海一瀾 (One wave in the Zen sea), but also linked it to Buddhism and Zen. Self-cultivation for him was a practice that transcended the distinctions between Buddhism and Confucianism and led to the universal “Great Way” (daidō 大道). The connection between Zen and self-cultivation led to the popularity of student zazen during the late Meiji and Taisho eras. The Russo-Japanese War sparked a growing interest in spiritual cultivation (seishin shūyō 精神修養), and students of the Tokyo Higher Commercial School organized a college zazen program at Engakuji, forming the Nyoidan 如意団, a student Zen practitioner group. Thereafter, Zen groups were formed in various colleges and universities. However, it was attested that their purpose was not enlightenment, the true goal of Zen, but self-cultivation.This presentation thus concludes that Meiji lay Zen developed within the dual structure of religious enlightenment and moral cultivation. Scene of presentation

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『新編明治以降日本人の中国旅行記（解題）』

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Toyo Bunko Colloquium 2023/24

Zaynabidin Abdirashidov, ‘Abdurra’uf Fitrat in Istanbul: Quest for Freedom

Rubbings of Indonesian Inscriptions Collected by Kozo Nakada

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