Through twenty two of the poems in "The collection of Myoue's poems", we interpret the meaning of Myoue's dwelling place for buddhistic practices in Kozanji-temple. "Kekuden (Myoue's pavilion where he sat for religious meditation)" was the most important place in his dwelling. The meaning of the place was made clear by naming or by making poems on the mood/atmosphere (Stimmung) of the place. In this place Myoue could see "the truth on two kinds of emptiness", and realize how one should think about one's dwelling place in the true meaning.

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　We have constructed a maglev control system consisting of microcomputers and PWM amplifiers to miniaturize the digital control system of a ventricular assist device (VAD). The maglev control's high-speed arithmetic processing capability is essential to realizing the maglev control's stability. Unfortunately, the microcomputer has limited arithmetic processing capability. We evaluate the effect of the control frequency on the maglev control's stability with the control simulation and experiments. Simulation results showed that the control system oscillated and became less stable as the control frequency was reduced. The control frequency at which instability occurred was estimated to be 1.5 - 4 kHz from the phase margin and gain crossing frequency. When the vibration performance of the actual machine was evaluated for each control frequency, the axial vibration amplitude was maximum around the control frequency estimated by the simulation. Therefore, the actual machine and control system used in this experiment required a sampling frequency of 1.5 - 4 kHz or higher.

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A diary is an important source of information from which we can learn not only the daily life of the writer, but also the social conditions and historical background of his time. The faith and ideas of a priest may be reflected in his diary. Such a diary offers primary information on the doctrines, practices, propagation, and faith of Buddhism.

The Nichijō shōnin nikki 日乗

日記 (Diary of the holy priest Nichijō) describes his daily life after he was invited to Mito 水戸 by Mitsukuni 光圀, the second lord of the Mito domain, and he made a conversion to Buddhism. Although it mostly mentions his actions and beliefs, the diary introduces his efforts to propagate and convert by sermons. It tells us the forms of conversion, the level of converted people and the Mitos, especially the faith of the ladies in Mito. Most lectures aimed at conversion by Nichijō are held after his sermon, and not only Lotus Sutra believers but also others attended the lectures. Nichijō’s sermon on the Lotus Sutra offers to convert people who do not belong to any religion.

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　現在、京都府右京区に位置する栂尾山高山寺を中興開山したとされる明恵房高弁（一一七三〜一二三二）は鎌倉初期を代表する学僧であり、主に華厳教学を学び、真言密教を修行の実践に用いたとされる。本稿では、明恵と真言密教との関わりを考察する一端として、真言密教事相における明恵相伝の口決を取り上げる。特には霊供作法を取り上げ、霊供作法の相伝になぜ明恵が関わることになったのかについて考える。そして、明恵相伝としての成立を考察する前段階として、明恵自身の言説としての著作や後世伝承された明恵像を描く伝記資料を扱う。さらに、霊供作法に欠かせない「食物」、とくには「米」を中心に明恵との関わりを読み解きたい。そして、それらが明恵の修行においてどのような意味を持ったのかについて考察し、霊供作法の明恵相伝とされる蓋然性についてアプローチしたい。

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The purpose of this study is to analyze the difference between the two books Shikanden 四巻伝 (Honchō soshi denki ekotoba 本朝祖師伝記絵詞,1237) and the Rinnahon 琳阿本 (Hōnen shōninden ekotoba 法然

伝絵詞,between 1241–1262). This study focuses on the Shikanden’s I.11 (the Emergence of Seiryū 青龍出現) through to II.13 (Facing Shinnō Shōnin 親王對座) and the Rinnahon’s II.7 (Genzui 現瑞 of Kegon Hiran Hokke Shugyō 華厳披覧法華修行,one priest Kanmu 感夢) through to V.4 (the Emergence of Sanzon 三尊出現). The arrangement of contents are almost identical in these sections of the two books, except that the Shikanden from I.18 (the Emergence of Sanmai 三昧現前) to I.21 (the Emergence of Sanzon) is divided into two in the Rinnahon’s third scroll with III.4 (the Emergence of Zendō 善導来現), and V.3 (the Emergence of Gokan 五観現前) and V.4 (the Emergence of Sanzon).

The author of the Rinnahon seems to have considered that there was a chronological displacement in the Shikanden from the Emergence of Sanmai to the Emergence of Sanzon. As a result, this portion was shifted to immediately after Daihannya Tendoku 大般若転読,Rinju Mondō 臨終問答 in the Rinnahon. At that time, only the figure of the Emergence of Zendō was placed behind III.4 Etsuzō 閲蔵 in the Rinnahon. It seems that the author of the Rinnahon considered that the Emergence of Zendō had occurred twice.

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心不全患者の救命方法の一つである体内埋め込み型人工心臓として、磁気浮上技術を応用し、長寿命化を実現した磁気浮工心臓が開発されている。我々は遠心ポンプのインペラを径方向から磁気支持するタイプの磁気浮工心臓を開発している。磁気浮工心臓に用いている磁気浮上モータの3次元磁場解析を行いロータ変位が磁気浮上に及ぼす影響についての確認を行った。その結果、ロータのz軸方向変位および径方向軸周りの傾きは、径方向磁気支持力の発生時に磁気浮上に不安定な影響を与えることが分かった。

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A flow rate regulation mechanism is essential for a total artificial heart (TAH), for balancing the blood volume of the pulmonary circulation with that of the systemic circulation. We consider the pump characteristic of the centrifugal pump is a crucial function for balancing the flow rate of the TAH because the centrifugal pump has a significant variation in flow rate to pressure head. In this study, the adequate design of the right pump was investigated using computer fluid dynamics (CFD) analysis to achieve higher variation to pressure head related to a change in preload. Effects on the pump characteristics on changing the vane height, the vane diameter, and the volute path design were investigated. The significant improvement of the pump characteristics was obtained with a pump with a vane height of 4.5 mm, a vane diameter of 27 mm and a wider volute path design. The variation in flow rate to the pressure head improved dramatically to 0.5 L/min/mmHg with a developed pump from 0.18 L/min/mmHg with the conventional pump design.

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Freefall lifeboat systems were developed in 1970s by Scandinavian countries as a life saving system which ensured safe and quick evacuation from a wrecked ship even in adverse weather conditions. The international regulation requires that the system launches a lifeboat into water wituhout any harmful acceleration to occupants and effectively clears the ship. Before studying these important matters for safety, the attitude of the boat must be defined at the water entry. The falling motion of the boat is a pure dynamic phenomenon in the air and then a mathematical model should be useful for describing it. No theoretical investigation, however, has been presented yet about the falling motion.
In this paper the authors present a numerical simulation method on the falling motion of freefall lifeboats. After validating the method through experiments, they discuss the relation between the attitude and launching conditions, i. e. geometries of the boat and cradle, friction between the boat and cradle, starting position and fall height, H, of the boat, etc. They further propose tentative criterion for the safety entry of freefall lifeboats as an application of the method.
The followings are some of the conclusions from the discussions :
(1) The present method is of practical use for predicting the attitude of freefall lifeboats at the water entry and providing the criterion of safety entry for given boat and cradle geometries.
(2) There is a range of launching angle where the attitude of the boat at the water entry dose not change seriously.
(3) The friction of the boat and cradle is negligible in the practical range of rolling friction. They are warned, however, against unexpected stumbling on the cradle which increases the rotational motion of the boat.
(4) In practical ranges of the radius of gyration and height of C. G. of the boat, their changes give no serious influence on the attitude.
(5) The plunging speed is assumed in practice to be √2gH when the F. P. of the boat is close to the lower end of the cradle at the starting position.
(6) The length of guide rails after C. G. of the boat is one of the most important factors for defining the falling motion and it is, to some extent, possible to control the attitude by changing the length.

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ターミナルケアにおける医療関係者の基本的な取り組みは、「(1)患者に努力を要請する立場」と「(2)患者のありのままを受け入れる立場」の二種類に分類することができる。この問題を仏教(宗教)と関連づけて考察したのが本稿である。まず私達は、人間とは悩みや苦しみにさいなまれた弱い存在であることを再認識すべきである。ターミナルケアにおいては、人間の実存的な姿こそ問題にすべきであり、そこより論じられるものでなければ、本当の意味でのケアとはならない。凡夫である私達には、「母性的宗教」や「救いの宗教」という言葉で定義されるような無条件的な包容性こそが必要とされるのである。

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Hōnen （1133-1212） interprets Amida’s Pure Land presented in the Section of Nine Grades of Birth in the Sūtra of Contemplation on the Buddha of Immeasurable Life as a reward land （hōdo報土）. Based on this understanding of the Pure Land, he recommends nembutsu practitioners aspire to be born in the upper grade, upper birth （jōbon jōshō上品上生）, as birth “enclosed in a lotus bud” is not discussed in this section of the sūtra, and practitioners can instantaneously fulfill their wish to save all living beings upon their birth. For Hōnen the “border land” （henji辺地） and “womb birth” （taishō胎生） discussed in the Larger Sukhāvatīvyūha Sūtra are outside of the Pure Land （reward land） as presented in the Contemplation Sūtra. He also seems to intentionally ignore Shandao’s interpretation of birth “enclosed in a lotus bud” found in the latter’s commentary on grades of birth in the Contemplation Sūtra, in which Shandao understands that the border land and womb birth are part of Amida’s Pure Land.

Among Hōnen’s disciples, those who emphasize the significance of Other Power, namely Shinran （1173-1262）, Ryūkan隆寛 （1148-1227）, Shōkū証空 （1177-1247）, and Kōsai幸西 （1163-1247）, thought that birth enclosed in a lotus bud is in the same realm of the Pure Land as the border land and womb birth. They believed that birth enclosed in a lotus bud, the border land, and womb birth are all within the reward land （the Pure Land with nine grades of birth） established by the accomplishment of Amida’s Original Vows, which is the “land of skillful means to guide practitioners to the true reward land.” With this stance, the Pure Land thinkers demonstrate a path of salvation for those born in the border land through Other Power, one not clearly presented in Hōnen’s writings.

On the other hand, Benchō弁長 （1162-1238）, who emphasizes the significance of self-power practices, understood that birth enclosed in a lotus bud, border land, and womb birth exist outside of the Pure Land’s nine grades of birth （reward land）. In a fashion similar to Hōnen, he did not mention birth enclosed in a lotus bud when he discussed the nine grades of birth. He also did not present a path of salvation for those born in the border land. Chōsai長西 （1184-1266）, who also recongnized the significance of self-power practices, seems to have given weight to birth in a lotus bud by suggesting that it is a necessary part of the process for practitioners to attain birth in the Pure Land. Benchō and Chōsai shared the doctrinal standpoint that practitioners should aim to attain the superior state within the nine grades of birth （in an open lotus flower） by performing superior practices. They also agreed that the moment of birth in the reward land （the moment of the opening of the lotus bud） is a necessary point that must be passed through in order to further attain the higher stages of the bodhisattva.

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心不全患者の救命方法の一つである体内埋め込み型人工心臓として、磁気浮上技術を応用し、長寿命化を実現した磁気浮工心臓が開発されている。我々は遠心ポンプのインペラを径方向から磁気支持するタイプの磁気浮工心臓を開発している。本人工心臓の磁気浮上特性を向上させるためには、浮上インペラの変動を引き起こす要因を低減することが重要である。流体解析や磁場解析などを行い変動要因の検討を行ったので報告する。

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Ichinyoin Nichijū 一如院日重 was a Buddhist priest active mainly in Kyoto from the Azuchi-Momoyama to the Edo period. One of the characteristics of Nichijū’s academic studies that contributed to the formation of his doctrinal thought was his wide-ranging study of both Buddhist and non-Buddhist texts. In particular, when we focus on the study of Shintō among his studies of non-Buddhist texts, we cannot overlook the fact that Nichijū received instruction on Shintō from his teacher, Busshin’in Nichikō 仏心院日珖.

Based on the Shintō dōitsu kanmishō 神道同一鹹味抄, presented in lecture form by Nichikō and transcribed by Nichijū, which is said to be a commentary on the “Jindai” 神代 volume of the Nihon shoki, I first explore the publication of the book. Next, Nichijū’s Shintō studies are examined in part by presenting the volumes of this book and the period, place, and content of the lectures contained in each volume.

The results of the examination confirm that the Shintō dōitsu kanmishō is a record of the 28 lectures given at Chōmyō-ji 頂妙寺, Kyoto, from May 1 to 28, 1590, with a total of 278 lectures, based on the Nihon shoki’s “Jindai” scroll lectures, the Sanjūbanjin 三十番神, and the transmission from Yoshida Kanetomo 吉田兼倶.

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