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| 『チューラワンサ』における歯舎利：アヌラーダプラ時代からダンバデニヤ時代における王権とサンガとのかかわり=The Tooth Relic of the Buddha in the Cūlavaṃsa: Its Relationship to Kingship and the Buddhist Saṅgha from the Anurādhapura Period to the Dam̆badeṇiya Period | ||
| 作者 | 藪内聡子 (著)=Yabuuchi, Satoko (au.) |
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| 出處題名 | インド哲学仏教学研究=インド テツガク ブッキョウガク ケンキュウ=Studies of Indian Philosophy and Buddhism, Tokyo University |
| 卷期 | v.30 |
| 出版日期 | 2022.03.31 |
| 頁次 | 43 - 63 |
| 出版者 | 東京大学インド哲学仏教学研究室=Dpt. Of Indian Philosophy and Buddhist Studies, Tokyo University |
| 出版者網址 | http://www.l.u-tokyo.ac.jp/intetsu/index.html |
| 出版地 | 東京, 日本 [Tokyo, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 日文=Japanese |
| 附註項 | 著者：東洋大学非常勤講師 |
| 關鍵詞 | Cūlavaṃsa; 歯舎利; 王権; サンガ |
| 摘要 | This article examines the tradition of the tooth relic of the Buddha as described mainly in the Culavamsa and it considers the relic's relationship to kingship and the Buddhist sangha in the view of the Mahavihara Nikaya from around the 4th century A.D. in the middle of the Anuradhapura period to the 13th century A.D. in the Dambadeniya period. The tooth relic of the Buddha was brought from Kalinga to Sri Lanka by a Brahmin woman at the beginning of the 4th century A.D. during the reign of Sirimeghavanna (303-331A.D.) in the Anuradhapura period. The woman probably first came into contact with themonks of the Abhayagiri Nikaya, so it then took custodianship of the tooth relic. The tooth relic had been kept in a special building within the city beside the King's palace and for which a religious service was held by successive monarchs. As the capital shifted, the temple of the tooth relic also relocated. According to sev-eral inscriptions, Vijayabahu I (1055-1110 A.D.) was the first king to be coronated in the temple of the tooth relic during the Polonnaruva period. The tooth relic had been overseen by the Abhayagiri Nikaya, but once the entire Buddhist sangha was unified under the or-dainship of the Mahavihara Nikaya after the reign of Parakkamabahu I (1153-1186 A.D.), the Mahavihara Nikaya came to regard the possession of the tooth relic as the symbol of the kingship. The Uttaromila, an offshoot of the Abhayagiri Nikaya, was still involved in overseeing the tooth relic after the reign of Parakkamabahu I, but sectarian attitudes regard-ing the relic gradually subsided. The detailed tradition of the arrival of the tooth relic was presumably preserved by the Abhayagiri Nikaya, but the Dathavamsa, the historiography of the tooth relic, was compiled by Dhammakitti, the rajaguru at that time, in the beging of the 13th century. The tooth relic was regarded as an important object for veneration by the entire Buddhist sangha. Starting in the 13th century during the Dambadeniya period, as Damilas settled in the northern part of Sri Lanka and the capital of Sinhala society shifted southward, Sinhala Bud-dhists were forced to move from the north, where many ancient Buddhist cetiyas remained.The tooth relic, which was portable and enshrined near the royal palace, gained supremacy in the religious and political felds, uniting all of the saigha and the people around the king. The relic of the Buddha has been viewed as the Buddha himself throughout history, and the tooth relic came to play the same role in the Dambadeniya period as the Mahathipa did in the Anuradhapura period, as portrayed in the Mahivamsa. |
| 目次 | 1 はじめに：『マハーワンサ』における舎利 43 2 主たる資料について 45 3 アヌラーダプラ時代：歯舎利将来 46 4 ポロンナルワ時代：歯舎利灌頂 48 4.1 ヴィジャヤバーフ１世 48 4.2 英雄パラッカマバーフ 1 世 50 5 『ダーターワンサ』の編纂 52 6 ダンバデニヤ時代：歯舎利神変 53 7 雨ごい儀礼 56 8 おわりに 58 〈引用文献〉 59 〈欧文〉 59 〈邦文〉 61 〈使用テキスト〉 62 〈碑文資料〉 62 〈略号〉 62 |
| ISSN | 09197907 (P) |
| DOI | https://doi.org/10.15083/0002005815 |
| 點閱次數 | 3 |
| 建檔日期 | 2025.05.07 |
| 更新日期 | 2025.10.30 |
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