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  • 足立 大進
    日本消化器内視鏡学会雑誌
    1982年 24 巻 11 号 1779-1780
    発行日: 1982/11/20
    公開日: 2011/05/09
    ジャーナル フリー
  • 石渡 信太郎
    燃料協会誌
    1950年 29 巻 7-8 号 155
    発行日: 1950/08/31
    公開日: 2010/06/28
    ジャーナル フリー
  • 栗本 眞好
    印度學佛教學研究
    2019年 67 巻 2 号 815-812
    発行日: 2019/03/20
    公開日: 2019/09/20
    ジャーナル フリー

    Since the Zen sect arrived in Japan during the Kamakura period, Zen temples have played the role of a place for samurai to study Bushidō and neo-Confucian philosophy.

    By the Meiji restoration, the role of the temple as an academic place was much reduced, but it did not change even after the restoration, and among the so-called “right wing” who kept longing for Bushidō, Zen meditation held an important place.

    Although he decided to become an activist of the armed communist party and dropped out of Tokyo Imperial university, Tanaka Kiyoharau who turned from leftist ideas to conservation, Tokyo Imperial University, Uesugi Shinkichi’s “emperor sovereign theory” was depressed, Uesugi after death, he studied under Inoue Nisyo, was questioned responsibility for conviction to the clan team case, and two of Yoshitaka Yotsumoto who served as prisoners, in the young age, Yamamoto Genpo who was a priest of Ryotakuji in Shizuoka prefecture I will refer to the footprints that became big fixers to move the successive regimes after the war based on what I realized through his experiences, from the standpoint of those who studied at the sect school of graduate schools of zen sect.

  • 梁 特治
    印度學佛教學研究
    2017年 66 巻 1 号 316-312
    発行日: 2017/12/20
    公開日: 2019/01/11
    ジャーナル フリー

    Traditionally, the original meaning attributed to the difficult expression “The Sequence of Death and Life is Orderly” found in The Record of Linji (“Instructions to the Assembly”) was “a phrase which describes the activity of somebody who acts properly according to circumstances and without hindrances, in any daily situation he/she would encounter, one after another.” In such an orderly sequence of death and life, the “four interactions between host and guest” are shown as skillful means.

    Later, the comprehension and the interpretation of this expression have been influenced, from the point of view of the history of thought, mainly by the 41st case of the Blue Cliff Records (a work produced during the Song dynasty) and especially by Mujaku.

    Dōchū’s The Dragnet of the Record of Zen master Rinzai Eshō, although generally relying on the views expressed in the “old commentaries,” nonetheless adds its own personal considerations.

  • 斎藤 毅憲
    オフィス・オートメーション
    1983年 4 巻 3 号 53-56
    発行日: 1983/08/31
    公開日: 2019/01/15
    ジャーナル フリー
  • 黒川 利雄
    胃癌と集団検診
    1975年 1975 巻 30 号 14-17
    発行日: 1975/06/30
    公開日: 2012/12/11
    ジャーナル フリー
  • 中世文学
    1966年 11 巻 25-55
    発行日: 1966年
    公開日: 2018/02/09
    ジャーナル フリー
  • 大徳寺高桐院庭園の構想について
    沢田 天瑞
    造園雑誌
    1974年 38 巻 4 号 9-15
    発行日: 1974/03/20
    公開日: 2011/09/13
    ジャーナル フリー
    1. Introduction
    The Koto-in is an annex-temple of the Daitokuji temple which was founded by Shoso Gyokuho in 1601. Its garden is located in front of the head master's room, with maples on the southern part and kesa-shaped plantation on the western. Here I intend to study on the conceptional relation between this garden and Zen Buddhism.
    2. The points of gardening The third head master of this temple Soi Seigan regarded the subject of this gardening as “the world of Nirvana” after the Hekigan-roku and the Daitokokushi-goroku, and further the name of this annex “Koto, ” or “transcending the ordinary world.”
    The conception ofgardening means “the supremacy of the whole universe” (cf. the 27th koan of the Hekigan-roku); the formation is based on “daily practice of the way” (cf. “Going to the lecture hall on the morning of July” of the Daito-kokushi-goroku)
    3. The subject of gardening The words “the world of Nirvana” are based on the 27th koan of the Hekigan-roku: “One day a monk came to yün-mên and said, What is the world when all the leaves of the tree have fallen down?” yün-mên re-plied, 'It is very much like the clear sky where the autumnal wind is blowing.!
    The instruction of this koan is: a Zen master must be kind enough to give ten answers to a monk who asks a single question; to free a hawk at the sight of a hare or blow a fire thinking of the wind; to teach others the Law liberally. But apart from all this, what if an excellent trainee should enter the cave of a tiger (Zen master)? I'll try to expound it. Look
    The remark of this koan is: we shall be able to realize yün-mên's koan if we have grasped it as our own matter. If not, we shall remain blind and deat to it. Did yün-mên answer his trainee like this or only make himself agreeable to the latter? If we regard the former case as true, we have mistakenly permitted the fixed star (= conception). Ifwe regard the latter as true, we have nothing to do with Truth. What is it after all? If we have freelyrealized if, we shall find ourselves in enlightenment. If not, we shall still stay in delusion.
    “In leading trainees, a Zen master should dare to. fall a prey, if necessary, to a tiger. If not, he will be unable to lead histrainees correctly. Severe, never ordinary, was the question of this monk;” for it had something supreme from the viewpoint of enlightenment. He said, “What isthe world where the leaves of the tree have all fallendown?” Among his eighteen questions this was the one which asked beyond subject and object. Quite in accordance with his question yün-mên replied, “It is very much like the clear sky where the autumnal windis blowing.” There is no gap in supremacy and clearsight between the two.
    “An ancient person said, Those who want to realize Truth completely must ask no question.” A single word to an enlightened person isenough. If we understand yün-mên's answer literally, we shall lose sight of its true meaning. His words often lead us to literal realization. If we stay in this realization, we shall lose the successors to the Way. Particularly, yün-mên answered his trainee, taking advantage of his question just as we run after a robberriding on his horse. When a monk said, ‘ What is theworld of absolute thinking?’ yün-mên answered: ‘Itis beyond our thinking.’ This is also the ease with theabove-mentioned answer. This answer is beyond conceptional grasp, such as ‘ordinary’ and ‘enlightened’.
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