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如意輪観音と女性性
https://doi.org/10.15083/00037038
https://doi.org/10.15083/00037038435794ab-28b3-4ce7-b141-5647a90ef804
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
ib008001.pdf (1.5 MB)
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| Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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| 公開日 | 2011-06-30 | |||||
| タイトル | ||||||
| タイトル | 如意輪観音と女性性 | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
| 資源タイプ | departmental bulletin paper | |||||
| ID登録 | ||||||
| ID登録 | 10.15083/00037038 | |||||
| ID登録タイプ | JaLC | |||||
| その他のタイトル | ||||||
| その他のタイトル | Nyoirin Kannon and Femininity | |||||
| 著者 |
彌永, 信美
× 彌永, 信美 |
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| 著者別名 | ||||||
| 識別子Scheme | WEKO | |||||
| 識別子 | 136147 | |||||
| 姓名 | Iyanaga, Nobumi | |||||
| 著者所属 | ||||||
| 値 | 東京大学文学部 | |||||
| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | 仏教の数多くの神々の中でも，観音菩薩ほど広範な信仰の対象とされた尊格は多くないだろう．中国以東の地域で，その観音が多くの場合に女性として表象されたことは，仏教信仰史をめぐる最大の謎のひとつである．中国における観音女性化の問題については，塚本善隆氏やGlen Dudbridge氏，あるいはR．A．Stein氏の研究などがあるが，日本の女身観音信仰は，たんに中国の女身観音信仰の延長線上にあるものと考えられていて，これまでとくに問題とされることもなかったように思われる．巨視的に見れば，それはある程度事実であって，中国で観音が女性視されることがなければ，日本でもそうしたことは考えられなかったと言えるかもしれない．しかし，日本の観音信仰の歴史はそれ自体として，日本独自の「女神誕生の物語として」研究される価値がある問題であると考える．小稿では，そうした研究の一端として，如意輪観音と女性性をめぐるさまざまな表象に目を向けてみることにする． | |||||
| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | The Bodhisattva Avalokiteśvara (Ch. Guanyin, Jap. Kannon) is one of the most widely venerated deities of Mahāyāna Buddhism. As it is well-known, people in China and in some other countries under Chinese influence worshipped this Bodhisattva as a female deity from a certain period onward. There are some studies on the Chinese transformation of Avalokiteśvara, but it seems that there is no extensive study on the specifically Japanese development of the cult of Avalokiteśvara as a female deity. In this paper, we shall attempt to shed some light on this problem, concentrating our attention upon some aspects of the feminine representations of Nyoirin Kannon (Avalokiteśvara with Wish-fulfilling Wheel). The origin of the worship of Nyoirin Kannon is very obscure. There is no Indian or Tibetan representation of Nyoirin Kannon, and its Sanskrit name itself has been restored only recently as ""Avalokiteśvara cakravarti cintāmani."" There are twelve sūtras and rituals translated or written in Chinese, but we know almost nothing about the Chinese worship of this deity. The symbolism of Nyoirin Kannon may be the complex result of the combination of his/her two attributes: that of the wish-fulfilling jewel (cintāmaņi: feminine because of its fecundity, but masculine also because of its shape) and that of the wheel (cakra), a weapon that destroys any enemy and is thus associated with royal power. In Japan, the cult of Nyoirin Kannon is attested from the early Heian period onward. One of the first statues (ca. 842), and one of the most beautiful, already represents the Bodhisattva as a female deity: it was created on the vow of an Empress Dowager, and is considered to represent this woman. On the other hand, it is said that there was a statue of Nyoirin Kannon in the chamber next to the bedroom of the Emperor; it was regarded as the ""original form"" (honji) of the imperial goddess Amaterasu Ōmikami. Thus, from a very early period, Nyoirin Kannon in Japan was associated with femininity and imperial power. In a famous dream of Shinran (1201), Nyoirin Kannon manifests herself as the spouse of the ascetic who cannot restrain his sexual desire. We try to trace the origin of this image: it seems that it comes from a lost tantric ritual written most probably in Japan around the end of the Heian period or the early Kamakura period. Nyoirin Kannon is also associated with the ""Mother Buddha Buddha's Eye"" (Butsugen butsumo, Buddhalocanā) in a work by Jien, and this ""Buddha's Eye"" is in turn associated with the imperial consort in another famous dream of this monk (1203). Finally, we examine the association of Nyoirin Kannon with Dakini-ten, a deity representing a very powerful symbolism of eroticism and violence, in the context of the ritual of Unction of Enthronement (sokui-kanjō). Thus, here again Nyoirin Kannon functions as a symbol of femininity and of imperial (violent) power. | |||||
| 書誌情報 |
インド哲学仏教学研究 巻 8, p. 3-17, 発行日 2001-03-30 |
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| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 09197907 | |||||
| 書誌レコードID | ||||||
| 収録物識別子タイプ | NCID | |||||
| 収録物識別子 | AN10419736 | |||||
| フォーマット | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | application/pdf | |||||
| 日本十進分類法 | ||||||
| 主題Scheme | NDC | |||||
| 主題 | 126 | |||||
| 出版者 | ||||||
| 出版者 | 東京大学大学院人文社会系研究科・文学部インド哲学仏教学研究室 | |||||
| 出版者別名 | ||||||
| 値 | Department of Indian Philosophy and Buddhist Studies, Graduate School of Humanities and Sociology, University of Tokyo | |||||
