DSpace コレクション: 1956-101956-10http://hdl.handle.net/2433/1455622024-03-29T12:43:29Z2024-03-29T12:43:29Z宋代福建の社會と寺院竺沙, 雅章http://hdl.handle.net/2433/1458852021-09-06T09:28:22Z1956-10-20T00:00:00Zタイトル: 宋代福建の社會と寺院
著者: 竺沙, 雅章
抄録: Fuchien was a centre of Buddhism under Sung along with Chechiang and Chiangsu. It was called a "Buddhist country." There the temples possessed one-forth of the cultivated land, and in Changchou the Six-seventh of the land was in their possession, while the number of the temples amounted to 0.5 per cent of the total number of households in that province. A larger part of the temple land was utilized for the cause of public welfare; extraordinary provincial expenditures depended upon the revenue from the temple possessions and the public constructions such as schools, bridges, dams and so on were also paid from it, while the priests were in charge of constructing and maintaining the public works. The temple-owned land played an important economic and financial role in Fuchien under Sung. The Government, the clergy and the people made efforts to make use of the temple properties, but they lost sight of the true cause of the Buddhist religion. Consequently, in the passage of time the temples and even Buddhism itself declined.1956-10-20T00:00:00Z宋代に於ける黨爭の一環としての制科の改廢問題荒木, 敏一http://hdl.handle.net/2433/1458842021-09-06T09:28:22Z1956-10-20T00:00:00Zタイトル: 宋代に於ける黨爭の一環としての制科の改廢問題
著者: 荒木, 敏一
抄録: In the chih-k'o or government service examination under Sung, which was held in the 3rd year of Hsi-ning (1070 A.D.), K'ung Wen-chung, who belonged to the opposition clique, severely criticised Wang An-shih's policy. Thereupon, Wang An-shih advised Emperor Shen-tsung to reject K'ung Wen-chung as well as to abolish the chih-k'o itself. Meanwhile, Wang An-shih resigned as Prime Minister, and Lu Hui-ch'ing, one of his faithful followers, was appointed to succeed him. In spite of strong protest on the part of the opposition clique Lu was successful to abolish the chih-k'o system in 1074, A.D. When Emperor Cheh-tsung acceded to the throne in 1086, the Yuan-yu clique defeated the Hsi-ning clique, and the chih-k'o system was restored in the following year. Seven years later, when Emperor Cheh-tsung began to favour the Chih-ning clique, he agreed to abolish the chih-k'o system again in response to the request of Chang Tun. As seen in the above, the vicissitudes of the chih-k'o system are closely related with those of the political cliques.1956-10-20T00:00:00Z知玄と圓仁 : 「入唐求法巡禮行記」研究の一節小野, 勝年http://hdl.handle.net/2433/1458832021-09-06T09:28:22Z1956-10-20T00:00:00Zタイトル: 知玄と圓仁 : 「入唐求法巡禮行記」研究の一節
著者: 小野, 勝年
抄録: The biography of Chih-hsuan is found in the Biographies of Eminent Sung Buddhist Priests in the Dynastic History of Sung. He was born in Ssu-ch'uan, and went to Ch'ang-an to stay at the Buddhist temple, Tzu-sheng-ssu, at Tso-chieh during the reigns of Emperors Wen-tsung and Wu-tsung. Incidentally, the Japanese priest, Yenin happened to study at Tzu-sheng-ssu. These two learned priests, one Japanese and the other Chinese, made good friends with each other. Yenin also made many friends with those Chinese adherents of Buddhism who associated themselves with Chih-hsuan, and among them we find such eminent persons as Yang Ching-chih and Yang Lu-shih whose biographies are found in the Sung Dynastic History. If we look at Yenin's "Nyu-to shin-gu shogyo mokuroku" and "Nyu-to gu-ho junrei gyo-ki, " we meet with a number of interesting facts which do not appear in Chinese sources, but so far the personal association between these two eminent Japanese and Chinese priests seems to have been largely overlooked. Priest Yenin not only exercised a great influence over Japanese Buddhism but also he appears to have been one of the most prominent personages in the history of cultural contact between Japan and China in the T'ang period.1956-10-20T00:00:00Z殷暦に關する二、三の問題藪内, 淸http://hdl.handle.net/2433/1458822021-09-06T09:28:23Z1956-10-20T00:00:00Zタイトル: 殷暦に關する二、三の問題
著者: 藪内, 淸
抄録: Professor Tung Tso-pin has made an attempt to reconstruct the calendar of Yin. Since his premisses seem to contain some points open to question, each of them should be subjected to close examination. How Professor Tung has determined the first day of each month? The present author's view is this; the new moon and intercalation were put at the end of the year throughout the Yin dynasty. This is, the author believes, proved in the present study which is based on the examination of oracle bone inscriptions. These two devices seem to have been in use until the 6-7 centuries, B.C., from the beginning of the Chou period. In the present article the author introduces a new view on the problem of "sheng-pa" and "ssu-pa"; they represent the halves of the synodic month which is found to have been in use in ancient India. In short, the Yin had a still incomplete calendar, and the view of Professor Tung that they already used an institutionalized calendar is untenable.1956-10-20T00:00:00Z