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

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