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RELATIONS BETWEEN THE SECTS OF INDIAN PHILOSOPHY AND BUDDHISM

印度哲学各派别与佛教之间的关系

基本信息

批准号：
06451004
负责人：
ISODA Hirofumi
金额：
$ 3.84万
依托单位：
TOHOKU UNIVERSITY
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (B)
财政年份：
1994
资助国家：
日本
起止时间：
1994 至 1996
项目状态：
已结题

项目摘要

The investigators heve got the following reseaech results :1) The Brahmajarsitta(DN no.1) sets out in sixty-two divisions various(heretical)theories-both the soul and the universe etermal or non-eternal in some cases and not in others etc. Here Isoda elucidated how the Buddhists comprehend and discuss this sixty-two philosophical views in the middle and latest period of Indian Buddhism.2) Hanazono investigated the various aspects of the popular Buddhism and the folkloristic ansector worphip in the Northeastern district.3)Suzuki re-examined the concept of "Popular Beliefs" in the history of Japanese religious studies and explained the trends of it. As a result of this analysis it seems reasonable to suppose that Hindu Gods in Japan are accepted as the Folkization of Buddhist Gods.4) Through processing and analyzing by personar computer the earliest Jain and Buddhist texts, Yamazaki clarified the common points and the diffrent points occurred in both religious literature(canon).Basing on this fruit of research he solved one fact of the actual situation i.e.both religious organizations arose from a common mosaic basis in ancient India and gradually became different.5)Yukimi Murakami researched into Sankara's view on the cosmogony atman(self)-especially on the relationship between paramatman(the supreme god)and jivatman(ordinary living beings)-and his criticism on vijinanavada(the difference and similarity between them).6)Shinkan Murakami investigated the controversy between the Vaisekika and the Buddhist and the criticism on Buddhism in the schools of the Vedanta(the Brahmasutra Bhaskara, Srikanta appaya-Diksita etc.)7)Koichi Sugiyama comparatively studied the rice growing rites and the ideas on gods in Japan, Korea, Thailand and India.

研究者获得了以下研究结果：1）梵志座（DN No.1）在62个部门中列出了各种（异端）理论-灵魂和宇宙在某些情况下是永恒的或非永恒的，而在另一些情况下则不是等等。在这里，Isoda阐述了佛教徒在印度佛教中晚期是如何理解和讨论这62种哲学观点的。2）Hanazono调查了东北地区流行佛教和民间崇拜的各个方面。3）Suzuki重新审视了“大众信仰”的概念。日本宗教学史上的宗教学研究，并对日本宗教学研究的发展趋势进行了分析，认为日本的印度教神是4）通过对最早的耆那教和佛教典籍的计算机处理和分析，山崎澄清了两种宗教文献（正典）中的共同点和不同点，并在此基础上解决了一个实际情况，即两种宗教组织在古代印度都是从共同的马赛克基础上产生的，并逐渐变得不同。村上由纪美研究了商羯罗关于宇宙进化的阿特曼（自我）的观点，特别是关于paramatman之间的关系，（真主）和吉瓦特曼（Jivatman）（普通的生命）-和他对毗矢那毗婆罗多的批评村上新干考察了吠檀多学派对佛教的批判和外舍派与佛教的争论（《梵经》、《思惟经》等）7)杉山浩一对日本、朝鲜、泰国、印度的稻作仪式和神的观念进行了比较研究。