唐末宋初の華厳と密教 ―安岳石窟を手がかりとして―

The An-yue cave which was excavated from the 6th year of the Kai-yuan period of the Tang dynasty (718) and throughout the Northern Song dynasty (924-1110) is widely known for its sculpture of the lying Buddha, mentioned in the Yi-qie-jing-lun-mu-lu-xu and in other sources. In section (2) "The history and the present state of the An-yue cave", I first referred to the local officers who cooperated and assisted the image-making projects. I then introduced the history and the present state of Yuan-jue-dong, Qian-fo-zhai, Wo-fo-yuan, Pi-lu-dong, Hua-yan-dong, Ming-shan-si, etc. In section (3) "Mi-jiao images in the An-yue cave", I considered the conciliation of Hua-yan (Avatamsaka) and Mi-jiao (Tantra) paying attention to the images of the three Hua-yan sages and the twelve Yuan-jue Bodhisattvas. In section (4) "Mi-jiao monks of the Si-chuan province active during the late Tang and the early Song dynasties", I described Mi-jiao monks of the late Tang dynasty and the early Song dynasty in Si-chuan. Based on materials such as the Song-gao-seng-zhuan, I referred to Ding-lan, Yuan-hui, Yong-an, Shou-zhen, Dao-xian and to other monks, and clarified particularly the aspect of them being active as Mi-jiao ascetics. In section (5) "Conclusion", I emphasized that in research on the history of Buddhist philosophy, it is valuable to collect information on the spot about Buddhist monuments and art works

貴州・黔霊山の仏教

There are several sacred places of Buddhism, like Fan-jing-shan, Jin-ding-shan, and Qian-ling-shan, in Gui-zhou, China. In these sacred places of Buddhism, which were established in Ming/Qing era, there are many temples, to which many Buddhist believers came to worhip from such surrounding regions Si-chuan and Yun-nan. In this paper, taking the Buddhism of Qian-ling-shan of these sacred places of Buddhism as my subject, I describe the history and present status, the life and thought of the priest Chi-song-he-shang, who was the founder of the Hong-fu-si temple of Qian-ling-shan, and the Zen priests of Gui-yang recorded in Qian-nan-hui ding-lu. In my second section "Qian-ling-shan, the sacred place of Buddhism in Gui-zhou". I describe the nature, scenery, ruins, beautiful places etc. mainly by the use of copy of Qian-ling-shan-zhi owned by Toyobunko, Tokyo. In Qian-ling-shan, there is Hong-fu-si, the largest temple in Gui-zhou. In my third section I delineate the history and present status of this temple. The founder of Hong-fu-si was Chi-song-he-shang. Since we have biographical material on him, I describe his life and thougt in my fourth section, "The life and Thought of Chi-song-he-shang". Iestablish that he was an excellent Zen priest ; not only was his thought profound, but also his life itself was brillant. Since the lineage of the successive chief priests of Hong-fu-shan is not clear, I describe the lives of the Zen priests of Gui-yang in my fifth section, The Zen of Priests of Gui-yang, recorded in Qian-nan-hui-ding-lu. "Almost all the life records of Chinese Zen Buddhists concepy those in regions like Jiang-su, Zhe-jiang, and Hu-nan, not those who stayed in Qian/Gui-zhou. Only Qian-nan-hui-ding-lu, by Shan-yi-ru-chun, contains the lives of the Zen priests of Gui-zhou. This is the reason why I searched for the lives and activities of the Zen priests who were active in Gui-yang, where Qian-ling-shan is located, by mens of this volume. Even thougt it is certain that Gui-zhou and Si-chuan are closely related politically and economically, and that they had developed transpontatim systems between tlem, how about the history of Budd ism? This paper makes it cleen that the Buddhist priests in Si-chuan and Yun-nan played a great role in the organization of Buddhism in Gui-zhou. Now that I have finished writing the sixth volume of The History of Chinese Buddhism, only the seventh and the eighth volumes remain unfinished. It seems to me that the historical current of Chinese Buddhism will be clarified to a certain degree by the completion of these eight volumes. However, it is a history of Buddhism focused on the central district, the center of political authority, the history of Buddhism in the local regions has not yet become evident. The only Chinese scholar who has delineated the history of Buddhism in the Dian-Qian region is Chen-yuan, whose work, Ming-ji-Dian-Qian-Fo-jiao-Kao (A researh onto Buddhism in Dian-Qian in the late Ming Era) was published by Zhong-hua Book Store in April, 1989. I have continually been paying attention to the history of region al Buddhism and Buddist writings in orderon to acguiren the whole iguit of the history of Chinese Buddhism. After the conpletion of all eight volumes of The History of Chinese Buddhism, I would like to write a technical book on the history of regional Buddhism, Buddhist writings, Buddhist ruins, and so forth. This is the reason why I have considered Buddhism in Gui-zhou considered

大足宝頂山石刻の思想史的考察 ―父母恩重経変図と大方便仏報恩経変図をめぐって―

There are many caves in such mountains as Da-ding-shan, Bei-shan etc. in Da-zu-xian, Si-chuan-sheng, China. This article aims to clarify the historical background of the opinions about the carvings of the legends of the Fu-mu-en-chong Sutra and the Da-fang-bian-fo-bao-en Sutra in the stone carvings of Bao-ding-shan. The carving of the Fu-mu-en-chong Sutra is a stone carving of the legend based on that Sutra, and that of the Da-fang-bian-fo-en Sutra is the carving based on the Sutra of that name. The former carving is based on the Dun-huang style songs such as Shi-en-de, Shi-zheng-yuan, and Xiao-shun-yue. The background to the opinions is, however, a sutra-expounding of Fu-mu-en-de, Shi-zheng-yuan, Xiao-shun-yue etc. The background of thoughts is, however, a sutra-expounding of the Fu-mu-en-chong Sutra (Dun-huang version). The song of Shi-en-de and others based on the sutra-expounding of the Fu-mu-en-chong Sutra which had been popular during the late Tang Dynasty, the Five Dynasties and Song Dynasty were accepted to be a praising of the idea of filial piety by the people, and were put in solid from as the carving of the Fu-mu-en-chong Sutra of Da-ding-shan stone carving. At the same time, the carving of the Da-fang-bian-fo-bao-en Sutra seems to have been based on the passages of the sutra-expounding of the Da-fang-bian-fo-bao-en Sutra. It can be assumed that the sutra-expounding of the Da-fang-bian-fo-bao-en Sutra existed in the Song Dynasty comparing the carved passages of Da-ding-shan stone carving with those of the Da-fang-bian-fo-bao-en Sutra, since the carved passages of Da-ding-shan stone carving are made out through the complete extracts from the original passages of the Da-fang-bian-fo-bao-en Sutra. It is due to the Buddhist idea of filial piety which had become thoroughly familiar to the people during the late Tang Dynasty, the Five Dynasties and the Song Dynasty that two of the legend carvings which praise the Buddhist idea of filial piety were carved. It seems that the main basis for the Buddhist idea of filial piety is the prevalence of the two Sutras above and the Ullambana Sutra

癌尿, 並びに癌組織ムコイド分屑の生物学的意義について

In consideration of our concept of mucoid in cancer urine which is a specific pathological product, we have made studies on its biological significance. In this paper, from our general hematological observations, anemia-promoting property, leucocytosis-promoting property (neutrophile leucocytosis in particular) and hypoproteinemia-promoting properties of this substance are reported, as well as the property of positivation of polarographical filtrate reaction. It seems to be proper to consider that mucoid fractions of cancer urine and of cancer tissue contain versatile active substances which act as cancerous toxins

Polarographyによる癌反應 第1報

Clinical investigation have been made in the serum cancer reaction by polarography, with the statistical high-grade examination of its second reaction after its rejection limit, and gained a very positivity which is in general goes parallel with hitherto reported investigations. This reaction, being non-specific, reacts negative in pregnancy, and reacts positive in inflammatory feverish diseases, nephrosis etc., in accordance with hitherto reported studies. Some comments are given on these non-specific reactions and on the relationship with the liver diseases, and a part of the plan which is to be pursued by the present authors is introduced