A Note on the Sanskrit Verb pā-

No abstrac

A Note on Sanskrit Gandha

no abstrac

Report on the Foods Provided for the Japanese Antarctic Research Expdition

The food provided for Japanese Antractic Expedition of 1957-1962 by Food Committee proved satisfactory in general, in various respects such as nutrition, sanitation, taste, cooking and preparation, and transport. Other various problems such as menu, field ration, kitchen and equipment, cook, drinking water, etc. are mentioned in the report. After all, in spite of the severe cold state, the wintering personnel, both in the base and in the field trail, was kept healthy without any nutritional disturbance

慈心力

Inspired by the writings of L. Schmithausen, the present writer here discusses some aspects of maitri as containing miraculous power (mattanubhava), gleaning materials from Buddhist texts-Sanskrit and Pali as well as Chinese. (1) Taisho 24 743 24-5 (a Chinese translation of the Samantapasadika) contains a story in which an ascetic nourishes babies with milk which came out of his thumbs through his intense feelings of love (metta, putta-sineha). (2) Visuddhi-magga (PTS p.. 305-6) enumerates 11 anisamsa (good results) attributed to the practice of metta, beginning from sukham supsti (sound sleep). These eleven good results are sometimes repaced by 8 (Anguttara-nikaya 4.150) or by 5 (Taisho 25 211a, Le grand vertu de sagasse). Out of these, the following four are have discussed. (3) The dispelling of poison (visa): The story of the origin of a snake charm (Upasenasutra Waldscmidt, pp. 329-46). cf. Schmithausen pp. 11ff.) (4) The dispelling of an attack by Weapon (sattha), etc. The story of Samavati (Visuddhimagga 381, Dhammapadatthakatha 1.217), that of Nandiya-miga (J. 385), Si habahu (Mahavamsa 6.28-30), Buddha\u27s taming of the mad-elephant Dhanapala, etc. (5) Divine protection: the story of Vajrabahu (Sanghabedavastu Gnoli 2 pp. 18-9=Taisho 24 155-156) and that of Maitrabala (Gnoli 2 pp. 20-21, Taisho 24 156: Maitribala, Jatakamalai 8 and Mahajjatakamala 46). (6) The dispelling of Fire (aggi) or heated oil (tatta-tela): Stories of the Buddha transforming burning charcoal into flowers (Buddhacarita 13.42) and of Uttara cooling boiling oil (tatta-tela: Visuddhimagga 381). (Addenda) A study of the word sphuta (BHS) and phuta (Pall): a semantic analysis of the concept of "being suffused by maitri." (Conclusion) The practice of maitri (mettaspharana, maitri-bhavana, metta-sampanna) creates "a force-field of protsction" (Wiltshire) through its miraculos power

古代インドの女性観 (2)

Here is presented the well-known story of a Brahmin\u27s family in danger with his wife, daughter and son, given in the Mahabharata 1.145-147. The article consists of two parts, a Japanese translation and a study.(I) The story is located in the Baka-vadha-parvan, where the man-eating Raksasa Baka demanded a victim from a Brahmin family, otherwise he threatened to devour all the four. First, the Brahmin deplores of the tragedy and suggested the possibility to offer himself as a victim (145). Upon this, his wife proposed to offer herself instead (146) and then his daughter repeated the same (147). Both the wife and the daughter insisted the important role of a father in family and triviality of the wife after bearing children and of the daughter as a nuisance for the family. In the statement of wife and daughter we can see how women were treated and regarded in ancient India. (II) The second part consists of three portions. (II-1) Responsibility of the Head of Family. Both the wife and the daughter emphasize the important role of a father in the family. The duty of family ptotection (pati<palana, bhartr <bharana) is attributed to him, whereas all other dependant upon him. Women are considered weak (abala). Wife without husband is anatha (without resort) or anavrta=nagna (uncovered) and is destined to be exposed to danger. (II-2) Women should not be killed. The wife dissuades her husband from going, insisting that if he go, he would be killed, but if she go, she may be safe, since it is the universal maxim that women should not be killed (avadhya). The maxim is observed even among dasyu (plunderers) as prescribed in the Steya-sastra. The maxim includes stri-purva, stri-nama, stri-svarupin, hence Bhisma did not fight with Sikhandin. (II-3) Remarriage of men and women. Despite the rule of monogamy established by Svetaketu (MBh.1.113) and Dirghatamas, (1.56), polygamy was prevalent and remarriage was admitted for men, but not generally for women. In the case of a man, it was part of his duty to remarry after his wife\u27s death (MS.5.167, YS.1.89), though Rama refrained from remarrying after Sita\u27s death (R.7.89.4). Yet, the life of a widow was miserable as Maddi speaks of it in the Vessantara-Jataka

古代インドの女性観 (3) ―貞女、烈女、淫女―

The present article contains a Japanese translation of the well-known stories of three different types of women in ancient India. (1) The first is the story of the type of chaste woman as is related in the Markandeya Purana 16. The irritable sage Mandavya cursed her poor husband to lose his life upon the sun-rise. When hearing this, the devoted wife decided to prevent by the virtue of her chastity the sun-rise and thus succeeded in protecting her husband\u27s life. For ten days the sun did not rise and darkness prevailed. Gods worried about this because they are afraid of a shortage of food in the morning sacrifice performed by the pious human beings. They resorted to another chaste woman, Anasuya, who promised them to restore the sun by the power of her chastity. She raised the sun and the curse was materialized. Then Anasuya revived the dead husband by satya-vacana. (2) The second illustrates the type of energetical woman as related in the Mahabharata 5.131-134 (Vidura-putranusasana). In this story a Ksatriya woman rebukes her son who abandoned the battle-field and encourages him to go back to war for further fight. Here we have the ideal of a Ksatriya woman. (3) The third (found in Mahabharata 13.38) speaks of the evil nature of woman (stri-svabhava-kathana). Being requested by the sage Narada, a divine courtesan Pancacuda enumerates various sorts of evils essential to the woman\u27s nature. In order to illustrate this I have also translated a story given in the Pancatantra 4.5 and its variations in the Dasakumaracarita 6 and Kathasaritsagara 65 where a merciless woman betrayed her loving husband by her fickle misdeed with a cripple. Finally, I have also translated a relevant story in the Hitopadesa. It concludes with a verse saying that a woman surpasses a man twice in appetite (ahara), four times in cleverness (buddhi), six times in determination (vyavasaya), and eight times in sexual desire (kama)

植物の知覚 ―古典インドの自然観察より―

This is an abridged Japanese version of my paper originally written in English, entitled "A Note on the Concept of Plant and Tree," which is to be published in the Festschrift Professor Padmanabh S. Jaini (Lund). It is evident that the author has been greatly inspired by, and consequently much indebted to the writings of Professor L. Schmithausen, particularly by his monograph The Problem of the Sentiency of Plants in Earliest Buddhism (Tokyo 1991). There are, however, some newly added portions here in this Japanese version. These areas follows. (1) The last chapter (the Merit of Planting of Trees=vrksa-ropa). (2) Newly added textual materials (Notes 1-10). (3) Newly added secondary literatures (marked with asterisk in Bibliography). For convenience sake, below is given a table of contents of this paper. Introduction Chapter I. Sthavara, tree-worship. Chapter II. Plants (trna) and Trees (vrksa) in Indian Literature. Chapter III. Plants and Trees as Living Beings. Chapter IV. The Sense-organs of Plants and Trees (ekendriya in Buddhist Vinaya and pancendriya in MBh.) Chapter V. Tree-dohada (Mallinatha ad Meghaduta 74, Vrksayurveda, etc.) Chapter VI. Asvattha and Udumbara (MBh. 3. 115) Chapter VII. Merit attributed to the Planting of Trees (MBh. 13. 99