Ryohji Kishino

Kyoto Pharmaceutical University, Liberal Arts, Faculty Member

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BA and MA at Kyoto University in 2006, 2008. PhD at UCLA in 2013. Dog lover. J. Keating: “Medicine, law, business, engineering, these are ... necessary to sustain life. But poetry, beauty, romance, love, these are what we stay alive for.”

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Papers by Ryohji Kishino

The Concept of sdom pa in the Mulasarvastivada-vinaya : On Possible Misunderstandings of the Brahmacaryopasthana-samvrti

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A Further Study of the Muktaka of the Mulasarvastivada-vinaya : A Table of Contents and Parallels

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From Gyonen 凝然 to Hirakawa Akira 平川彰: a Cursory Survey of the History of Japanese Vinaya Studies with a Focus on the Term Koritsu 広律

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A Translation of the Story of an Angry Monk Who Became a Poisonous Snake in the Muktaka of the Mūlasarvāstivāda-vinaya ─ Part Two: Partial Parallels to the Avadāna-śataka

Buddhist Seminar (佛教學セミナー) no. 115, 2022

This paper concerns a series of the narratives included at the beginning of the Muktaka of the Mū... more This paper concerns a series of the narratives included at the beginning of the Muktaka of the Mūlasarvāstivāda-vinaya. The Muktaka is fully preserved in both Yijing’s 義浄 (635‒713) Chinese translation (Chin. Mudejia 目得迦) and the Tibetan translation (Tib. rKyang pa or Sil bu) but little, if at all, in Sanskrit. I divided the beginning of the Muktaka into two parts and provided an English translation and the texts of the first part in last year’s issue of this journal (no. 113). In this paper, I will provide those of the latter part, which comprises narratives about a monk who is reborn as a poisonous snake. My English translation is, as previously, primarily from the Tibetan translation, or more specifically, the Derge (D) and Peking (P) xylograph editions, and the sTog Palace (Tog), Shel-dkar (London), and Kawaguchi Ekai 河口慧海 (Tokyo) manuscripts. The main text provided is, of course, the Tibetan translation, but Yijing’s Chinese translation (Taishō print edition) and several Sanskrit parallels are also provided for easy reference in the footnotes.

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金亀山福王寺が所蔵する『小部類集』に含まれている「律蔵目録」について：近世後期の律理解

京都薬科大学紀要3, 2022

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學如（1716–73）の編纂した義浄訳『根本薩婆多部律攝』に付せられた密門（1719–88）の序文と、そこに加えられた書き込みについて

西山禪林學報 Seizan zenrin gakuho 33, 2022

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Bu ston’s Doubts about the Authenticity of the Vinaya-saṃgraha

Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu), 2017

for many useful comments. I am deeply indebted to Mr. Kadoya Warren for English check.

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A Translation of the Story of an Angry Monk Who Became a Poisonous Snake in the Muktaka of the Mūlasarvāstivāda-vinaya

Bukkyo-gaku Seminar, 2021

The Vinaya, both a genre of Buddhist canonical texts and a specific text itself, essentially cons... more The Vinaya, both a genre of Buddhist canonical texts and a specific text itself, essentially consists of the rules governing Buddhist monastic life. It is often described as a monastic law code. Some vinaya texts include not only monastic rules but also narrative stories. There are stories that outline how and why the Buddha established the rules, as well as ones which, although relating to Buddhist teachings, have little to do with the rules. These narrative stories frequently parallel ones preserved in other genres of Buddhist literature, such as the Āgama and the Avadāna. The vinaya texts are, therefore, often used as an informative resource for understanding not only Buddhist monasticism but also Buddhist narrative literature in early India. The Muktaka of the Mūlasarvāstivāda-vinaya, the principal source for this paper, has received little attention from those who study Buddhist narrative literature, despite it undoubtedly being a canonical vinaya text and preserving several narrative stories. In this paper, I focus on the beginning of the Muktaka, which contains a series of narrative stories about quarrels between a young monk and an old monk, the latter of whom becomes so furious that he is reborn as a poisonous snake. The Tibetan translation of these stories include two clichés, which are known as "the Buddhaʼs salvation" and "the Buddhaʼs smile emitting rays of light," and a partial parallel to "Kṛṣṇasarpa" of the Avadānaśataka. To elucidate the significance of the Muktaka for research on Buddhist narrative literature, I provide full translations of these stories and some annotations.

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The implications of Bu ston's (1290-1364) doubts about the authenticity of the Vinaya-saṃgraha

Memoirs of the Research Department of the Toyo Bunko, 2020

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律尊者西本龍山：大谷大学と「根本説一切有部律」研究

仏教学セミナー, 2019

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From Gyonen 凝然 to Hirakawa Akira 平川彰: a Cursory Survey of the History of Japanese Vinaya Studies with a Focus on the Term Koritsu 広律

The Bulletin of the Association of Buddhist Studies Bukkyo University (佛教大学仏教学会仏教学会紀要), 2018

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Bu ston's Doubts about the Authenticity of the Vinaya-saṃgraha

Journal of Indian and Buddhist Studies Vol. 65, No. 3, 2017

Bu ston Rin chen grub (1290-1364), a Tibetan Buddhist monk and well-known polymath and prolific w... more Bu ston Rin chen grub (1290-1364), a Tibetan Buddhist monk and well-known polymath and prolific writer, wrote at least six works concerning the monastic law code (Tib. 'dul ba; Skt. vinaya) that was brought from India to Tibet, the so-called Mūlasarvāstivāda-vinaya (MSV). Recently, modern Buddhist scholars, especially those who study the MSV, have focused on these works in an effort to better understand the extensive monastic code. The 'Dul ba spyi'i rnam par gzhag pa 'dul ba rin po che'i mdzes rgyan ('Dul spyi) is one of the six works. As the title suggests, it includes brief overviews of the MSV and related Indian texts that Bu ston was familiar with. In his overview of *Viśeṣamitra's (Chin. 勝友; Tib. Khyad par bshes gnyen) handbook of the MSV, the *Vinaya-saṃgraha (Chin. 根本薩婆多部律攝; Tib. 'Dul ba bsdus pa) (no later than 7th century CE), Bu ston asserts that five vinaya issues mentioned in the handbook conflict with those that appear in the MSV and Guṇaprabha's handbook, the Vinaya-sūtra (VS) (ca. 5-7th century CE). He concludes that *Viśeṣamitra might have been confused or unfamiliar with the MSV, and thereby dismisses the Vinaya-saṃgraha as unreliable. A close inspection of these five vinaya issues based on the texts of the MSV, the VS, and the Vinaya-saṃgraha currently available to us, however, does not completely support Bu ston's assertion. There does not appear to be as strong a disagreement as Bu ston notes between the MSV, the VS, and the Vinaya-saṃgraha. In my presentation, I investigate Bu ston's controversial assertion about the five vinaya issues in the 'Dul spyi and note that his analysis seems to us to be irrelevant. Furthermore, I discuss the implications of the discrepancy in understanding of these issues between Bu ston and us.

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