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The Ethical Studies of the "Sacred" in the Medieval Japanese Thought

中世纪日本思想中“神圣”的伦理学研究

基本信息

批准号：
10610033
负责人：
TOYOSAWA Hajime
金额：
$ 2.05万
依托单位：
Yamaguchi University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
1998
资助国家：
日本
起止时间：
1998 至 2000
项目状态：
已结题

来源：
https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-10610033/
关键词：
Saicho the unity of paramartha-satya and samvrti-satva the Jataka narrative Sekkyobushi Kukai Mt.Koya Honesty purity and impurity 聖と俗高野山中世神道籠山修行聖地景観聖なる心熊野異界穢れ

项目摘要

Toyosawa examines the Medieval notion of "Shojiki (Honesty)". He argues that "Shojiki" means gazing at one's own unavoidable impurity and nevertheless, by struggling to go beyond it, achieving the unity of purity and impurity. In this attempt, the person needs to reflect seriously and critically and continually attempt to go beyond existential limitation.Kashiwagi examines the images of the sacred redeemers by investigating the Jataka narrative, found in the Medieval narrative genre of Sekkyobushi. She examines the relationship between the past experience of anitya, seen in such as sufferings and destruction, and the present salviflic embodimert, with a specia attention to the figures and structure of the narratives and the interaction between the narrators and audiences.Kimura examines the historical accumulation of sacrality of Mt.Koya with special attention to Kukai's as the central figure to its sacrality. He examines the layers of the sacred such as the mountain for the dead prior to Kukai's era, the mountain for the ascetic practitioner, the mountain as the site to build the towers of Maha-karuna-garbhodbhava-mandala and Vajra-dhatu-maha-mandalam, the mountain as the site of Kukai's nirvana, the Mitsugon Pureland, and the mountain as the mandala.Uehara examines the monastic system Saicho instituted where the novices would receive the Boddhisattva sila, which was regarded as the unity of paramartha-satya and samvrti-satya. For the Boddhisatta, the unity of paramartha-satya and samvrti-satya is the state superior to the separation of paramartha-satya and samvrti-satya. Saicho regarded Prince Shotoku as the superior Boddhisattva, who received the Boddhisattva sila on Grdhrakute, first practiced the separation of paramartha-satya and samvrti-satva, and then attained the unity of paramartha-satya and samvrti-satya. Saicho recreated Prince Shotoku's historicality by institutionalizing the monastic system.

丰泽审视了中世纪的“Shojiki（诚实）”概念。他认为，“正事”意味着凝视自己不可避免的不洁，但仍努力超越它，达到纯洁与不洁的统一。在这种尝试中，人需要认真、批判性地反思，并不断尝试超越存在的限制。柏木通过研究中世纪叙事体裁《石京节》中的本生叙事来审视神圣救赎者的形象。她考察了过去的痛苦和破坏等经历与现在的救世体现之间的关系，特别关注叙事的人物和结构以及叙述者和观众之间的互动。木村考察了高野山神圣性的历史积累，特别关注空海作为其神圣性的中心人物。他考察了神圣的层次，例如空海时代之前死者的山、苦行者的山、摩诃迦楼罗坛城和金刚界摩诃坛城塔的所在地山、空海涅槃之地的山、弥次宫净土的山、以及曼陀罗。上原研究了最澄建立的寺院制度，沙弥在其中接受菩萨戒，这被认为是 paramartha-satya 和 samvrti-satya 的统一。对于菩萨来说，真谛与三谛的统一是比真谛与三谛的分离更优越的状态。最澄尊圣德太子为无上菩萨，于日日受菩萨戒，先行般若与般若分别，而后证般若与般若合一。最澄通过将寺院制度制度化，再现了圣德太子的历史性。