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顯智の言葉に反映されるタマの文化：日本人の習性が分かりやすく現れている例=References to the Culture of Tama (Soul) in the Words of Kenchi (顯智) |
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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.38 |
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| Date | 2008.07 |
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| Pages | 1 - 37 |
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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 | 顯智; 『大佛頂首楞嚴經』; 人間/動物と植物/鉱物を峻別する仏教; 万物にタマが宿る日本; 体系を異にするインド文化と日本文化 |
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| Abstract | Called Toyoashihara-no-nakatsukuni (豊葦原の中津国) in the mythological age, Japan is described as a country where grass or trees and stones or rocks are fierce and vociferous. Japanese plants and minerals have feelings and express them just like human beings from time immemorial. Since then the Japanese have believed that a tama (soul) subsists in everything that exists on earth. This is the core of Japanese culture, which the Japanese keep still now.There is another system of belief which can never be compatible with this Japanese culture. That is the Buddhist system, which presupposes that minds "transmigrate." When a body dies, the mind leaves it and enters an embryonic germ, and a new life begins. It is only those endowed with a mind that can transmigrate and succeed in becoming a Buddha. Human beings and animals belong to one world and plants and menerals to another. There is a line of demarcation, impossible to get over between the two worlds.The Japanese refuse to accept this point. as it contradicts the principle of Japanese culture. All Japanese leaders of religion agree in removing the line between animals and plants. They deny the Buddhist system of Indian origin. And here appears an interesting character who was unique in maintaining the Japanese principle.Kenchi ( 顯智) was a leader of the followers of Shinran ( 親鸞) in Shimotsuke (下野) from the latter half of the 13th century to beginning of the 14th century. He said that plants are preachers as well as humans. He believed that plants are not different in their nature from human beings. In the view of Kenchi, this was a universal truth and there should be expressions in Buddhist scriptures to support it. He claimed to have found two relevant passages in the Dafodingshoulengyanjing (大佛頂首楞嚴經).In the first passage it is said that plants become humans and humans become plants. It follows that plants and humans are transformed into each other and that plants can become humans at will. In the second passage it is said that clods of earth raised by owls grow into owls and that plant seeds raised by birds grow into birds. It follows that minerals are transformed into animals and plant seeds are transformed into animals. So Kenchi asserted that plants and minerals are regardedas the same in their nature as humans in the Buddhist scripture.It is to be regretted that Kenchi's quotations are beside the point for two reasons. In the first place, the text of the Dafodingshoulengyanjing is not authentic as it was made up by a Chinese writer. The stories of owls raising clods and birds raising seeds have been handed down among the Chinese from the time of Simaqian (司馬遷145_86BC) Secondly, the passages quoted by Kenchi occur in the text as negatve examples. The first one demonstrates the view of the ignorant, and the second one introduces the view of followers of an anti-Buddhist cult.Japanese religious leaders who call themselves advocators of Buddhism are all faithful to their own tradition. In removing a the boundary between animals and plants, they are practical deniers of Buddhism. Among them Kenchi is worthy of our attention. He is so ignorant as to quote passages intended to give counter-examples in an unauthentic Chinese text. Unlike the others, he is unsophisticated and all the easier to understande. His case symbolizes straightforwardly the contradictive aspect observed in the Japanese tradition. |
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| Table of contents | 梗概 1
A-1 日本文化圏では万物にタマが宿る 4
A-2 仏教を扱う古代日本文献には, タマの文化が反映される 6
A-3 仏教を扱う中世日本文献にも, タマの文化が反映される 8
B-1 顯智は植物のセッポフを話題にする 10
B-2 顯智が典拠とするのは本物の仏典ではない 11
B-3 顯智がシャカの言葉とするのは中国に伝わる話である 13
B-4 誤謬例として挙げられている話を顯智は引用する 15
C 間違った読み方で文献を扱うのは顯智だけではない 18
蛇足 20 |
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| ISSN | 09170219 (P) |
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| Hits | 209 |
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| Created date | 2021.02.19 |
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