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アーヴェーシャと阿尾奢、そしてアビシャーバク: "仏教東漸"と言われていることの実態=The Indian Word "Avesa" As Adopted by the Chinese and the Japanese |
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| Author |
小林信彦 (著)=Kobayashi, Nobuhiko (au.)
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| Source |
国際文化論集=Intercultural studies
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| Volume | n.31 |
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| Date | 2004.12 |
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| Pages | 3 - 21 |
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| Publisher | 桃山学院大学総合研究所 |
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| Publisher Url |
https://www.andrew.ac.jp/soken/
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| Location | 堺, 日本 [Sakai, Japan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 日文=Japanese |
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| Note | 作者單位：桃山學院大學總合研究所文學部 |
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| Keyword | タントラ仏教; シンボル操作; 偉大な太陽; 唐代の占い; 平安時代の医療 |
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| Abstract | Derived from the verbal root "a-vis"(to enter), the Sanskrit noun "avesa" means "entering." And Tantric Buddhists often use it as a technical term. Then, who "enters" in their texts? In Tantric Buddhism, the personified truth is called "Mahavairocana" (the great sun), and it is this Mahavairocana that is expected to enter the mind of a Tantric applicant. The word "avesa is transcribed in Chinese as "阿尾奢" [a-biu?i-∫ia]. Paying no attention to the original meaning of the word, however, the Chinese developed their own story, in which a superhuman enters the body of a child and prophesies the future. The Indian initiation of a Tantric trainee is converted into an augury performance in China. Having adopted the Chinese loan word "阿尾奢," the Japanese utilized it as a form of medical treatment. In order to cure a patient of a disease, they bring a child so that a zyaki (邪氣 evil spirit) may enter its body. Trapped in the small body of the child, the spirit suffers a great deal and runs away. Then, the patient is free from the disease. The Indian word "avesa" has travelled through China to Japan. However, this does not mean that Buddhist Tantrism has made the same journey. |
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| Table of contents | A1 真理を身体とするブッダ 3
A2 シンボルを操作してブッダになるプロセス 4
A3 ｢偉大な太陽｣であるという自覚を持つための訓練 6
B1 超自然存在が子供に入り込むプロセス 8
B2 超自然存在が子供の口を借りて未来を占う呪術の開発 11
B3 仏教の主旨に関係なく効用が拡大する呪術 13
C1 日本で病気治療のために開発されたアビシャーバク 16
C2 タントラ仏教に無関心な空海 18 |
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| ISSN | 09170219 (P) |
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| Hits | 164 |
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| Created date | 2021.02.19 |
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| Modified date | 2021.02.19 |
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