Jaina Studies in Japan Since the 1990S ĪPP Īśvarapratipattiprakāśa (Madhusūdhana Sarasvatī)

（76） Madhusūdana Sarasvatī’s Interpretation of Viṣṇu（Manabe） Journal of Indian and Buddhist Studies Vol. 65, No. 3, March 2017 （77）

Dhanapati, Śrīdharī, Gītārthasaṃgraha of Abhinavaguptācārya, and Gūḍhārthadīpikā of Madhusūdana with Gūḍhārthatattvāloka of Śrīdharmadattaśarmā (Bhachchāśramā). Ed. Wāsudev Laxmaṇ Shāstrī Paṇśīkar. 2nd ed. Bombay: Nirṇaya Sāgar Press, 1936. BhGGATĀ Bhagavadgītāgūḍhārthatattvāloka (Śrīdharmadattaśarmā): See BhGGAD. Jaina Studies in Japan since the 1990s ĪPP Īśvarapratipattiprakāśa (Madhusūdhana Sarasvatī). The Īśvarapratipattiprakāśa by Madhusūdanasarasvatī. Ed. T. Gaṇapati Sāstrī. Trivandrum Sanskrit Series, no. LXXIII. Trivandrum: The Superintendent, Government Press, 1921. Akamatsu Akihiko PP Paramahaṃsapriyā (Madhusūdana Sarasvatī). The Harilīlāmṛtam by Śrī Bopadeva with Commentary by Śrī Madhusūdana Sarasvatī and Śrī Bhāgavata (First Śloka) with the Paramahaṃsapriyā Commentary by the Same Commentator. Ed. Parajuli Pandit Devi 1. Ludwig Alsdorf ’s Paris Lectures in 1965 Datta Upadhyaya. Chowkhamba Sanskrit Series, no. 411. Benares: The Chowkhamba Sanskrit Series Office, 1933. In March and April 1965, Alsdorf Lectured four times at the Collège de France in Paris. SB Siddhāntabindu (Madhusūdana Sarasvatī). Siddhāntabindu of Madhusūdana Sarasvatī: These lectures were published as a pamphlet entitled Les études jaina: État présent et Being a Commentary on the Daśaślokī of Śaṅkarāchārya with Two Commentaries Nyāya Ratnāvalī of Gaudabrahmānanda and Laghuvyākhyā of Nārāyaṇa Tīrtha. Ed. tâches futures (Jaina Studies: Their Present State and Future Tasks). This was a turning Tryambakram Śāstrī Vedāntāchārya. 2nd ed. The Kashi Sanskrit Series 65. Varanasi: point in modern Jaina Studies in Japan as well as in Europe. Alsdorf regarded Jaina Chaukhambha Sanskrit Sansthan, 1989. studies not as “a complementary science of Buddhology” but as “an independent branch which is of extensive and varied interest within Indology” (Alsdorf 1965, 6; 2006, Bibliography Gambhīrānanda, Swāmī, trans. 2007. Bhagavad-Gītā with the Annotation Gūḍhārtha-Dīpikā by 10). He showed what tasks needed to be achieved by Jaina studies in the future through Madhusūdana Sarasvati. Kolkata: Advaita Ashrama. the following lectures: (1) a systematic linguistic study of the Śvetāmbara canonical Manabe Tomohiro 眞鍋智裕. 2014. “Madusūdana Sarasuvatī no vyūha-setsu sesshu no hōhō: texts; (2) a study of the terminology used in these texts [in the first lecture (Alsdorf Shankara no shosetsu to no taihi kara” マドゥスーダナ・サラスヴァティーの vyūha 説摂取 1965, 1–25)]; (3) publication of the complete critical European editions of Jaina canons; の方法: シャンカラの所説との対比から. Kuon: Kenkyū ronbunshū 久遠: 研究論文集 5: 1–19. ———. 2015. “Īśvarapratipattiprakāśa ni okeru shoshusaishin-ron no tōgō hōhō no kaimei” (4) utilization of the commentaries and discussion of the wrong Sanskritizations in the Īśvarapratipattiprakāśa における諸主宰神論の統合方法の解明. Waseda Rilas Journal 3: 29–38. commentaries for unintelligible Prākrit words; (5) accomplishment of “critique ———. 2016. “Madusūdana Sarasuvatī no shusaishin-ron keisei ni kansuru ichikōsatsu” マドゥ supérieure” (higher criticism), which makes it possible to determine the history and スーダナ・サラスヴァティーの主宰神論形成に関する一考察. Minami Ajia kotengaku 南アジ the reciprocal relationship of texts for the study of the history of religions and of ア古典学 11: 147–168. Nelson, Lance E. 2007. “Krishna in Advaita Vedanta: The Supreme Brahman in Human Form.” In philosophy [in the second lecture (pp. 25–50)]; (6) use of metrical criteria (esp. āryā Krishna: A Sourcebook, ed. Edwin F. Bryant, 309–328. Oxford: Oxford University Press. metre) for establishing critical editions of Jaina texts [in the third lecture (pp. 51–72)]; (7) the application of the chronological criterion provided by the āryā metre to the Key words Madhusūdana Sarasvatī, Saṃkarṣaṇa, Kṛṣṇa, Paramahaṃsapriyā, Bhagavadgītāgū‐ Uttarajjhāyā; (8) discussion on the doctrine of the leśyā and the relationship of Jainism ḍhārthadīpikā （Part-time Lecturer, Waseda University, Litt.D.） with the doctrine of the Ājīvikas; (9) the resumption of Ernst Leumann’s studies on the Āvaśyaka; and (10) a focus on the studies of Digambaras [in the fourth lecture (pp. 72– 97)]. I will examine Japanese studies that respond to the Alsdorf’s propositions. In this article, I will describe the research outcomes chiefly written in Japanese since the 1990s

─ 1115 ─ （78） Jaina Studies in Japan since the 1990s（Akamatsu） Jaina Studies in Japan since the 1990s（Akamatsu）（79） concerning tasks 1, 2, 4, 8, 9, and 10. (Watanabe 1991, 1992, 1996, 1997, 1998). Tanigawa also treated the theme of the relationship among Buddhists, Jains, and Ājīvikas (Tanigawa 1997, 2014). 2. The Tasks Achieved in Japan since the 1990s 2.5. Resumption of Ernst Leumann’s studies 2.1. Systematic Linguistic Study of the Śvetāmbara Canonical Texts The extensive work on the Śvetāmbara branch of canonical literature known as Kawasaki Yutaka received his PhD in text-critical studies on the Uvāsagadasāo from Chedasūtras was initiated by Ernst Leumann (1859–1931) and Walther Schubring (1881– Osaka University in 2004. He conducted a thorough study of Śvetāmbara canonical texts 1969). In 2010, Municandrasūri provided re-editions of Malayagiri’s commentary on the and discussed several important concepts related to the Jains’ doctrine (Kawasaki 2004, Vyavahārabhāṣya (six vols.). After that, studies on Vyavahāra started thriving in Japan 2005, 2006a, 2007a, 2007b, 2008, 2012a, 2012b, 2014c). (Fujimoto 2011, 2012, 2014; Fujinaga 2015; Fujinaga et al. 2014; Hotta 2014a; Kawasaki 2.2. Terminology 2014d). Enomoto Fumio, inspired by Alsdorf’s lectures, started his study on the term “āsrava” 2.6. Studies on Digambaras during the 1970s. He conducted exhaustive research and, in his master’s thesis in 1978, The works of Kawasaki are outstanding (Kawasaki 2010, 2011, 2012c, 2013a, 2013b, elucidated the development of the idea of āsrava in the Jaina canons and in the early 2014b, 2015a, 2015b). These are full-scale studies on Ārādhaṇā literature; they were first Buddhist scriptures (Enomoto 1978, 1979, 1983). Before Enomoto, Tsuchihashi Kyōshū conducted by Karl Oetjens in 1976 but have been neglected thereafter. The problems of was influenced by Alsdorf’s lecture and Alsdorf’s 1966 article, and he completed his the practice of fasting unto death are also examined by Kawasaki (2005) and Hotta master’s thesis on the term “leśyā” in the Uttarajjhāyā in 1972. He published a few (2008, 2016). articles about leśyā (Tsuchihashi 1973, 1977, 1980, 1983). Tsuchihasi and Enomoto were 3. Studies on the Philosophical Sanskrit Texts of the Jainas guided by Prof. Ōjihara Yutaka at Kyoto University. In this traditional context of Kyoto, Yagi Ayako received her PhD in studies on the parallel terminology of the Pali canon of The field of studies on the philosophical texts of the Jainas was developed by Uno the Buddhists and the Jaina Śvetāmbara canon in 2009 (Yagi 2003, 2008). The studies of Atsushi since the 1960s. Uno established the Society for Jaina Studies in 1986, and the Sakamoto (Gotō) Junko, Tanigawa Taikyō, and Yamazaki Moriichi also should not be Jainakyō kenkyū ジャイナ教研究 (Journal of Jaina studies) has been issued by the ignored here (Sakamoto [Gotō] 2014; Tanigawa 1994, 1996a, 1996b, 2001, 2004; Yamazaki Society since 1995. Several scholars, such as Fujinaga Sin, Kanō Kyō, Satō Kōju, Uno 2010). Tomoyuki, and Shiga Kiyokuni have published valuable studies on Jaina philosophy. (I 2.3. Wrong Sanskritizations had to omit their bibliography for lack of space.) Hotta Kazuyoshi completed his PhD in text-critical studies on the Ratna-karaṇḍa- śrāvakācāra and the texts classified into Śrāvakācāra literature at the University of Abbreviations Tokyo in 2012. He treated the ethics of Jaina laypersons in his doctoral thesis. He also IBK Indogaku Bukkyōgaku kenkyū 印度学仏教学研究 (Journal of Indian and Buddhist studies). ジャイナ教研究 discussed the wrong Sanskritization of the term “posaha” in Śrāvakācāra texts (Hotta JK Jainakyō kenkyū (Journal of Jaina studies). Okuda Okuda Shōō sensei shōju kinen Indogaku Bukkyōgaku ronshū 奥田聖應先生頌寿記念インド学 2011a, 2011b, 2012, 2014b). 仏教学論集, ed. Okuda Shōō Sensei Shōju Kinen Ronshū Kankōkai 奥田聖應先生頌寿記念 2.4. Relationship of Jainism with the Doctrine of the Ājīvikas 論集刊行会. Tokyo: Kōsei Shuppansha. Concerning this matter, Piotr Balcerowicz recently published the book entitled Early Bibliography Asceticism in India: Ājīvikism and Jainism (2016). Johannes Bronkhorst also published Alsdorf, Ludwig. 1965. Les études jaina: État présant et tâches futures. Paris: Collège de France. several articles about Ājīvikas. In Japan, Watanabe Kenji published many studies

─ 1116 ─ （78） Jaina Studies in Japan since the 1990s（Akamatsu） Jaina Studies in Japan since the 1990s（Akamatsu）（79） concerning tasks 1, 2, 4, 8, 9, and 10. (Watanabe 1991, 1992, 1996, 1997, 1998). Tanigawa also treated the theme of the relationship among Buddhists, Jains, and Ājīvikas (Tanigawa 1997, 2014). 2. The Tasks Achieved in Japan since the 1990s 2.5. Resumption of Ernst Leumann’s studies 2.1. Systematic Linguistic Study of the Śvetāmbara Canonical Texts The extensive work on the Śvetāmbara branch of canonical literature known as Kawasaki Yutaka received his PhD in text-critical studies on the Uvāsagadasāo from Chedasūtras was initiated by Ernst Leumann (1859–1931) and Walther Schubring (1881– Osaka University in 2004. He conducted a thorough study of Śvetāmbara canonical texts 1969). In 2010, Municandrasūri provided re-editions of Malayagiri’s commentary on the and discussed several important concepts related to the Jains’ doctrine (Kawasaki 2004, Vyavahārabhāṣya (six vols.). After that, studies on Vyavahāra started thriving in Japan 2005, 2006a, 2007a, 2007b, 2008, 2012a, 2012b, 2014c). (Fujimoto 2011, 2012, 2014; Fujinaga 2015; Fujinaga et al. 2014; Hotta 2014a; Kawasaki 2.2. Terminology 2014d). Enomoto Fumio, inspired by Alsdorf’s lectures, started his study on the term “āsrava” 2.6. Studies on Digambaras during the 1970s. He conducted exhaustive research and, in his master’s thesis in 1978, The works of Kawasaki are outstanding (Kawasaki 2010, 2011, 2012c, 2013a, 2013b, elucidated the development of the idea of āsrava in the Jaina canons and in the early 2014b, 2015a, 2015b). These are full-scale studies on Ārādhaṇā literature; they were first Buddhist scriptures (Enomoto 1978, 1979, 1983). Before Enomoto, Tsuchihashi Kyōshū conducted by Karl Oetjens in 1976 but have been neglected thereafter. The problems of was influenced by Alsdorf’s lecture and Alsdorf’s 1966 article, and he completed his the practice of fasting unto death are also examined by Kawasaki (2005) and Hotta master’s thesis on the term “leśyā” in the Uttarajjhāyā in 1972. He published a few (2008, 2016). articles about leśyā (Tsuchihashi 1973, 1977, 1980, 1983). Tsuchihasi and Enomoto were 3. Studies on the Philosophical Sanskrit Texts of the Jainas guided by Prof. Ōjihara Yutaka at Kyoto University. In this traditional context of Kyoto, Yagi Ayako received her PhD in studies on the parallel terminology of the Pali canon of The field of studies on the philosophical texts of the Jainas was developed by Uno the Buddhists and the Jaina Śvetāmbara canon in 2009 (Yagi 2003, 2008). The studies of Atsushi since the 1960s. Uno established the Society for Jaina Studies in 1986, and the Sakamoto (Gotō) Junko, Tanigawa Taikyō, and Yamazaki Moriichi also should not be Jainakyō kenkyū ジャイナ教研究 (Journal of Jaina studies) has been issued by the ignored here (Sakamoto [Gotō] 2014; Tanigawa 1994, 1996a, 1996b, 2001, 2004; Yamazaki Society since 1995. Several scholars, such as Fujinaga Sin, Kanō Kyō, Satō Kōju, Uno 2010). Tomoyuki, and Shiga Kiyokuni have published valuable studies on Jaina philosophy. (I 2.3. Wrong Sanskritizations had to omit their bibliography for lack of space.) Hotta Kazuyoshi completed his PhD in text-critical studies on the Ratna-karaṇḍa- śrāvakācāra and the texts classified into Śrāvakācāra literature at the University of Abbreviations Tokyo in 2012. He treated the ethics of Jaina laypersons in his doctoral thesis. He also IBK Indogaku Bukkyōgaku kenkyū 印度学仏教学研究 (Journal of Indian and Buddhist studies). ジャイナ教研究 discussed the wrong Sanskritization of the term “posaha” in Śrāvakācāra texts (Hotta JK Jainakyō kenkyū (Journal of Jaina studies). Okuda Okuda Shōō sensei shōju kinen Indogaku Bukkyōgaku ronshū 奥田聖應先生頌寿記念インド学 2011a, 2011b, 2012, 2014b). 仏教学論集, ed. Okuda Shōō Sensei Shōju Kinen Ronshū Kankōkai 奥田聖應先生頌寿記念 2.4. Relationship of Jainism with the Doctrine of the Ājīvikas 論集刊行会. Tokyo: Kōsei Shuppansha. Concerning this matter, Piotr Balcerowicz recently published the book entitled Early Bibliography Asceticism in India: Ājīvikism and Jainism (2016). Johannes Bronkhorst also published Alsdorf, Ludwig. 1965. Les études jaina: État présant et tâches futures. Paris: Collège de France. several articles about Ājīvikas. In Japan, Watanabe Kenji published many studies

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———. 1966. The Āryā Stanzas of the Uttarajjhāyā: Contributions to the Text History and Interpretation of ———. 2014b. “Shurāvaka āchāra bunken ni okeru ‘fusatsu’ no gengo o meguru shomondai” シュ a Canonical Jaina Text. Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse Jahrgang ラーヴァカ・アーチャーラ文献における〈布薩〉の原語をめぐる諸問題 [Problems 1966, Nr. 2. Mainz: Verlag der Akademie der Wissenschaften und der Literatur. concerning the Sanskritization of posaha in Śrāvakācāra texts]. In Okuda, 469–475. ———. 2006. Jaina Studies: Their Present State and Future Tasks. Translated from French (Alsdorf ———. 2016. “Under Which Conditions is sallekhanā Permitted for Jain Laity?” IBK 64 (3): (77)–(82). 1965) by Bal Patil. Edited by Willem Bollée. Pandit Nathuram Premi Research Series 1. Mumbai: Kawasaki Yutaka 河﨑豊. 2004. “Shussei suru Jainakyō zaike shinja” 出征するジャイナ教在家信 Hindi Granth Karyalay. 者 [A Jaina layperson going to war]. IBK 53 (1): (45)–(49). Balcerowicz, Piotr. 2016. Early Asceticism in India: Ājīvikism and Jainism. London: Taylor & Francis / ———. 2005. “Pāri Butten ni arawareru sallekha tō no go ni tsuite” パーリ仏典に現れる sallekha Routledge. 等の語について [On sallekha etc. in Pāli Literature]. JK 11: 21–51. Enomoto Fumio 榎本文雄. 1978. “āsrava ni tsuite” āsrava について [On āsrava]. IBK 27 (1): 58–59. ———. 2006a. “Mahāvīra no nikutai: Jinashin-kan no kenkyū (1)” マハーヴィーラの肉体: ジナ身 ———. 1979. “āsrava (ro) no seiritsu ni tsuite: Omo ni Jainakyō kosō kyōten ni okeru” āsrava (漏) 観の研究（1）[Mahāvīra’s Body]. Ōsaka Daigaku Daigakuin Bungaku Kenkyūka kiyō 大阪大学大の成立について: 主にジャイナ教古層経典における [On the origin of āsrava, mainly in the 学院文学研究科紀要 46: 37–63. senior canons of the Jainas]. Bukkyōshigaku kenkyū 仏教史学研究 22 (1): 17–42. ———. 2006b. “A Note on Uttarajjhāyā 25.18.” IBK 54 (3): (9)–(13). ———. 1983. “Shoki Butten ni okeru āsrava (ro)” 初期仏典における āsrava (漏) [Development of ———. 2007a. “Byakue-ha seiten ni okeru jihi no shosō” 白衣派聖典における慈悲の諸相 the thought of āsrava in the early Buddhist scriptures]. Nanto Bukkyō 南都仏教 50: 17–28. [Aspects of compassion in Śvetāmbar Jainism]. Nihon Bukkyō Gakkai nenpō 日本仏教学会年報 Fujimoto Yumi. 2011. “On Rules of upasaṃpadālocanā in Vyavahārabhāṣya 1.” IBK 59 (3): 42–47. 72: (185)–(197). ———. 2012. “About Vyavahārabhāṣya on Vyavahārasūtra I, 1–20.” JK 18: 1–13. ———. 2007b. “Jainakyō Byakue-ha seiten ni okeru mujō” ジャイナ教白衣派聖典における無常 Fujimoto Yumi 藤本有美. 2014. “Aparādhālocanā no kitei ni tsuite” Aparādhālocanā の規定につい [Transience in the Śvetāmbar Jain scriptures]. IBK 56 (1): (224)–(229). て [On rule of Aparādhālocanā]. In Okuda, 446–451. ———. 2008. “Byakue-ha Jainakyōto no shūchishin” 白衣派ジャイナ教徒の羞恥心 [Śvetāmbara Fujinaga Sin. 2015. “Another Aspect of Jain Mendicant Life in the Vyavahārasūtra and Its Jain views of shame]. IBK 57 (1): (272)–(277). Commentaries.” In Sanmati: Essays Felicitating Professor Hampa Nagarajalah on the Occasion of His ———. 2010. “anuprekṣā ni okeru seishi: Bhagavatī Ārādhanā o chūshin ni” anuprekṣā における 80th Birthday, ed. Luitgard Soni and Jayandra Soni, 195–199. Bangalore: Sapna Book House. 生死: Bhagavatī Ārādhanā を中心に [Life and death in anuprekṣā: With special reference to the Fujinaga, S., Y. Kawasaki, A.Yagi, and K. Hotta. 2014. “Vyavahārasūtra Bhāṣya Pīṭhikā.” In Buddhist and Bhagavatī Ārādhanā]. Nihon Bukkyō Gakkai nenpō 日本仏教学会年報 75: 69–80. Jaina Studies: Proceedings of the Conference in Lumbini, February 2013, ed. J. Soni, M. Pahlke, and C. ———. 2011. “Anatomy in the Bhagavatī Ārādhanā.” IBK 59 (3): (35)–(41). Cüppers, 219–227. Lumbini: Lumbini International Research Institute. ———. 2012a. “Saru ga ki kara ochiru” 猿が木から落ちる. Chūō Gakujutsu Kenkyūsho kiyō 中央学 Hotta Kazuyoshi 堀田和義. 2008. “Shi ni itaru danjiki: Seinaru girei ka jisatsu ka?” 死に至る断食: 術研究所紀要 41: 53–62. 聖なる儀礼か自殺か？ [Fasting unto death: Holy ritual or suicide?] Shiseigaku kenkyū 死生学 ———. 2012b. “Ienai kawaki” 癒えない渇き [Thirst which never be quenched]. JK 18: 29–44. 研究 10: (76)–(96)． ———. 2012c. “Vīrabhadda’s Ārādhaṇāpaḍāyā: A Preliminary Report.” IBK 60 (3): (37)–(44). ———. 2011a. “Jainakyō ni okeru fusatsu no gainen: Shurāvaka āchāra bunken no kijutsu o ———. 2013a. “Bhagavatī Ārādhanā ni okeru ‘shinjitsu’ to ‘kyogi’” Bhagavatī Ārādhanā における chūshin to shite” ジャイナ教における布薩の概念: シュラーヴァカ・アーチャーラ文献の「真実」と「虚偽」 [“Truth” and “untruth” in the Bhagavatī Ārādhanā]. Chikushi Jogakuen 記述を中心として [On the Jain posaha: With special emphasis on the Śrāvakācāra texts]. IBK 59 Daigaku, Tanki Daigakubu Ningenbunka Kenkyūsho nenpō 筑紫女学園大学・短期大学部人間文 (2): (230)–(234). 化研究所年報 24: 29–43. ———. 2011b. “Jainakyō Byakue-ha seiten ni okeru fusatsu: Anga seiten o chūshin to shite” ジャ ———. 2013b. “Bhagavatī Ārādhanā 873–874.” Chūō Gakujutsu Kenkyūsho kiyō 中央学術研究所紀要イナ教白衣派聖典における布薩: アンガ聖典を中心として [Posaha in Śvetāmbara texts: 42: 58–72. Mainly on angas]. Bukkyō bunka kenkyū ronshū 仏教文化研究論集 13/14: 70–100. ———. 2014a. “Interpretations of adattādāna in Jainism.” IBK 62 (3): (49)–(54). ———. 2012. “Umāsvāti ni kiserareru yottsu no Shurāvaka āchāra bunken” Umāsvāti に帰せられ ———. 2014b. “Bhagavatī Ārādhanā ga shirusu daśa kāmāvasthāḥ” Bhagavatī Ārādhanā が記する４つのシュラーヴァカ・アーチャーラ文献 [Four Śrāvakācāra texts ascribed to Umāsvāti]. daśa kāmāvasthāḥ [daśa kāmāvasthāḥ described in the Bhagavatī Ārādhanā]. Machikaneyama ronsō IBK 61 (1): (219)–(223). (tetsugaku-hen) 待兼山論叢（哲学篇）48: 65–80. ———. 2014a. “Examination of the Newly-Arrived Monk in Jain Vinaya Texts.” IBK 62 (3): (55)– (59).

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———. 2014c. “Uttarajjhāyā no shodenshō” Uttarajjhāyā の諸伝承 [Recensions of the ———. 1980. “Leśyā no gogi ni tsuite: Kōki to shite no Leśyā” Leśyā の語義について: 光輝として Uttarajjhāyā]. Chikushi Jogakuen Daigaku, Tanki Daigakubu Ningenbunka Kenkyūsho nenpō 筑紫女学の Leśyā. Tōkai Daigaku kiyō Bungakubu 東海大学紀要文学部 33: (51)–(63). 園大学・短期大学部人間文化研究所年報 25: 19–30. ———. 1983. “On the Literal Meaning of Leśyā.” Indologica Taurinensia 11: 195–202. [English version ———. 2014d. “Vyavahāra chūshaku bunken-gun ga shirusu tōronjutsu” Vyavahāra 註釈文献群 of the article 1980 translated by Ōjihara Yutaka] が記す討論術 [Dialectics described in the commentaries of Vyavahārasūtra]. Chūō Gakujutsu Watanabe Kenji 渡辺研二. 1991. “Makkari Gōsāra no kyōsetsu: Ājīvikakyō saikō” マッカリ・ゴー Kenkyūsho kiyō 中央学術研究所紀要 43: 131–144. サーラの教説: アージーヴィカ教再考 [The teaching of Gosala Mankhaliputta]. Shūkyō kenkyū ———. 2015a. “List of the Corresponding Verses and Passages of the Bhagavatī Ārādhanā.” JK 21: 宗教研究 64 (4): 164–166. 15–64. ———. 1992. “Ājīvikakyō ni okeru ‘ku no metsu’: Jainakyō shiryō kara” アージーヴィカ教におけ ———. 2015b. “Bhagavatī Ārādhanā to Byakue-ha bunken” Bhagavati Ārādhanā と白衣派文献る「苦の滅」: ジャイナ教資料から [Doctrines of Ājīvika in Jaina literature: Viyāhapannati XV [The Bhagavatī Ārādhanā and the Śvetāmbar Jain literature]. Chikushi Jogakuen Daigaku, Tanki and Sāmaññaphala-sutta]. Shūkyō kenkyū 宗教研究 65 (4): 161–162. Daigakubu Ningenbunka Kenkyūsho nenpō 筑紫女学園大学・短期大学部人間文化研究所年報 ———. 1995. “Mahāvīra denki no denshō ni tsuite” マハーヴィーラ伝記の伝承について [Textual 26: 15–26. traditions of the Mahāvīra Biography]. JK 1: 25–44. Sakamoto (Gotō) Junko 阪本（後藤）純子. 2014. “Shukke to kami, hige no jokyo: Jainakyō to ———. 1996. “Gōsāra Mankariputta kenkyū josetsu: Ājīvikakyō saihyōka no kokoromi” ゴーサー Bukkyō to no taihi” 出家と髪・鬚の除去: ジャイナ教と仏教との対比 [Pravrajyā and removal ラ・マンカリプッタ研究序説: アージーヴィカ教再評価の試み [A study of Gosāla of hair and beard: Comparison between Buddhism and Jainism]. In Okuda, 334–349. Mankhaliputta: The Ājīvikas reconsidered]. JK 2: 39–52. Tanigawa Taikyō 谷川泰教. 1994. “Ono to sendan: vāsī-caṃdaṇa-kappa kō” 斧と栴檀: vāsī- ———. 1997. “San’itsu shita Gosāla no kyōsetsu: Ājīvikakyō saikō” 散佚した Gosāla の教説: アー caṃdaṇa-kappa 考. Bukkyōgakkai hō 仏教学会報 18/19: (15)–(25). ジーヴィカ教再考 [Fragments of Gosāla’s teaching: The Ājīvikas reconsidered]. Shūkyō kenkyū ———. 1996a. “Ono to sendan: vāsī-caṃdaṇa-kappa kō (shōzen)” 斧と栴檀: vāsī-caṃdaṇa-kappa 宗教研究 70 (4): 181–182. 考（承前）. Bukkyōgakkai hō 仏教学会報 20: (1)–(12). ———. 1998. “Gōsāra to etoki: Ājīvikakyō saikō” ゴーサーラと絵解き: アージーヴィカ教再考 ———. 1996b. “Yuhatsu no tatoe: Isibhāsiyāiṃ kenkyū IV” 油鉢の喩: Isibhāsiyāiṃ 研究 IV. In [Gosāla and picture showmen: The Ājīvikas reconsidered]. Shūkyō kenkyū 宗教研究 71 (4): 215– Kōyasan Daigaku sōritsu hyakujusshūnen kinen Kōyasan Daigaku ronbunshū 高野山大学創立百十周 216. 年記念高野山大学論文集, 147–161. Kōya-chō, Wakayama: Kōyasan Daigaku. ———. 2005. Jainakyō hishoyū, hibōryoku, hisesshō: Sono kyōgi to jisseikatsu ジャイナ教非所有・非暴 ———. 1997. “Bukkyō to Ājīvika” 仏教とアージーヴィカ [On the Ājīvika influence on Buddhism]. 力・非殺生: その教義と実生活. Tokyo: Ronsōsha． Nihon Bukkyō Gakkai nenpō 日本仏教学会年報 62: 103–116. Yagi Ayako 八木綾子. 2003. “AMg parissava no imi ni tsuite” AMg parissava の意味について [On ———. 2000. “Shiniku no tatoe (Puttamaṃsūpamā)” 子肉の喩（Puttamaṃsūpamā）. Kōyasan the meaning of AMg parissava]. Indo shisōshi kenkyū インド思想史研究 15: 79–97. Daigaku ronsō 高野山大学論叢 35: 1–22. ———. 2008. “AMg apaḍinna no imi ni tsuite” AMg apaḍinna の意味について [On the meaning of ———. 2001. “Ono to sendan: vāsī-caṃdaṇa-kappa kō (hoi)” 斧と栴檀: vāsī-caṃdaṇa-kappa 考 AMg apaḍinna]. JK 14: 37–87. （補遺）. Bukkyōgakkai hō 仏教学会報 21: (1)–(13). ———. 2014. “Chakui no riyū o megutte” 着衣の理由をめぐって [On the reason of putting on ———. 2004. “Vāśī-caṃdaṇa-kappa kō” vāśī-caṃdaṇa-kappa 考. In Indo tetsugaku Bukkyō shisō clothes]. In Okuda, 452–459. ronshū: Mikogami Eshō kyōju shōju kinen ronshū インド哲学仏教思想論集: 神子上恵生教授頌寿 Yamazaki Moriichi 山崎守一. 2010. Shamon Budda no seiritsu: Genshi Bukkyō to Jainakyō no aida 沙門記念論集, 883–906. Kyoto: Nagata Bunshōdō. ブッダの成立: 原始仏教とジャイナ教の間. Tokyo: Daizō Shuppan. ———. 2014. “Naze hō o toku no ka: Gōsāra, Mahāvīra, Budda” なぜ法を説くのか: ゴーサーラ・マハーヴィーラ・ブッダ [Why they teach the Dhamma: Gosāla, the Mahāvīra and the Key word Jaina Studies Buddha]. In Okuda, 358–368. （Professor, Kyoto University, PhD） Tsuchihashi Kyōshū 土橋恭秀. 1973. “Uttarajjhāyā dai 34 shō ni okeru leśyā” Uttarajjhāyā 第 34 章における leśyā [On leśyā in the 34th chapter of the Uttarajjhāyā]. IBK 21 (2): (110)–(115). ———. 1977. “Padmaleśyā: Sono gogen kaishaku ni tsuite” Padmaleśyā: その語源解釈について [On the etymology of padmaleśyā]. IBK 25 (2): (69)–(73).

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