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海龜(
正覺
坊)ノ甲骨肥料成分

東京化學會誌
1888年 9 巻 2 号 45-46
発行日: 1888年
公開日: 2009/02/05

DOI https://doi.org/10.1246/nikkashi1880.9.45

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聖憲における「初発心時便成
正覚
」解釈

――日本華厳宗諸師との比較を通して――

鈴木雄太

智山学報
2018年 67 巻 223-242
発行日: 2018年
公開日: 2019/03/30

DOI https://doi.org/10.18963/chisangakuho.67.0_223

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「初発心時便成
正覚
」は『華厳経』に説かれ、華厳宗における成仏論のキータームである。この語については、古くから様々な議論がなされてきた。本稿は、聖憲を中心として凝然門下に属する日本華厳学僧たちの解釈を考察したものである。聖憲は、華厳学僧としての一面とともに、真言学僧としての一面も持ち併せている。「初発心時便成
正覚
」は、華厳宗のみならず真言宗にとっても重要なタームであり、両教学（華厳教学・真言教学）に造詣の深い聖憲の主張をみることで、「初発心時便成
正覚
」を捉える際に華厳と真言で解釈に相違があることも確認できた。また最後には、聖憲の学僧としての立場にも言及した。
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鑁阿寺文書の再検討 : 古河公方研究のために

佐藤博信

史学雑誌
1976年 85 巻 7 号 1049-1066,1124-
発行日: 1976/07/20
公開日: 2017/10/05

DOI https://doi.org/10.24471/shigaku.85.7_1049

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The chief aim of this article is to analyze the old letters (monjo) which are kept in the possession of Banna Temple (Bannaji) in Shimotsuke province and to further studies about the Kanto Ashikaga families. The contents of the Bannaji monjo are so complicated that very few students have ever made use of them. In this paper, therefore, the author was obliged to take as his chief subject the general framework and meaning of the letters. Furthermore, in this research the materials were carefully selected and limited to the later Middle Ages. But, even then the sources are of quite a considerable number. In the past it has been thought that these letters had been filed into two groups : undated letters (a sort of hosho) dating mainly from the Sengoku period and those letters connected with the Koga-Kubo Ashikaga families. But, after careful examination, it became apparent that the latter consisted of two different groups of letters, the Kogasama monjo and the Shakesama monjo. Most of the Kogasama monjo date from the later Muromachi and Sengoku periods (mid-15th to 16th cent.). The author tried to prove this by checking and investigating each of the successive generations of the Kogasama and Shakesama families and their attendants. Thus, the so-called Bannaji monjo in the latter period of the Middle Ages were made up of two massive groups of letters related to the Kogasama and Shakesama families. And, in addition, they had a three group connection -Bannaji-Shakesama-Kogasama -as was publicly manifest by the right of recommendation belonging to the Shakesama family and the right of appointment belonging to the Kogasama family. In the start of the 16th century these relations came to an end with the decline of the Shakesama family's power. Thus, there emerged a direct link between Bannaji and the Kogasama family. But, in the latter half of the 16th century, in the era of Yoshiuji Ashikaga, a new three group connection was set up among Bannaji, Hoshuin, and Kurihashisama.
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元禄八年光善寺教行寺異義事件についての一考察 : 「光善寺教行寺箇条書の破文」を中心として

和田幸司

法政論叢
2005年 42 巻 1 号 173-198
発行日: 2005/11/15
公開日: 2017/11/01

DOI https://doi.org/10.20816/jalps.42.1_173

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The primary concern of this paper is to make the affair (the step by Nishi Hongwanji about the different interpretations of Kozenji and Kyogyoji) clear. The target audiences are those who are interested in the history of "buraku," or discriminated communities and Shin Buddhism. The conclusions are as follows: 1. Nishi Hongwanji complained about the different interpretations of a part of "Anjinketsujosyo"'s contents. 2. Nishi Hongwanji gave a strong-worded warning for the different interpretation of "Anjinketsujosyo" through "Kozenji Kyogyoji Kajogaki no Habun" (a kind of an official notice). 3. From a different angle, pupils of Kyogyoji could get spirit of "Ondobo"
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朝鮮明衍の『念仏普勧文』について

韓普光（泰植）

印度學佛教學研究
2018年 66 巻 2 号 750-745
発行日: 2018/03/20
公開日: 2019/01/11

DOI https://doi.org/10.4259/ibk.66.2_750

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The life time of the compiler, Myeong Yeon (明衍, ? –1704–?), of the Yeombulbogwonmun (念仏普勧文) is unknown but it can only be presumed that he lived around the 17th and 18th centuries as a descendant of Cheong Heo (清虚).
The title of the preface is “大弥陀懺畧抄要覧普勧念仏文” and he summarizes the cases of going to the pure land after death found in the Linian mituo daochang chanfa (礼念弥陀道場懺法) of Wang Zi cheng (王子成). The first half is compiled from various sūtras and commentaries by Myeong Yeon. It was engraved on wood blocks and printed at the Yongmunsa (竜門寺), Yechenon (醴泉), in 1705 (康熙甲申年). The purpose of the compilation was to propagate the belief on mindfulness of a Buddha through spreading both the Chinese version, for those who could read Chinese, and the Korean version, for those who could not read Chinese. As time went by, this text was engraved and printed at many places and new materials from various sources have been added, which means that this text has become popular more and more.
The main characteristics of this text are to emphasize the belief in mindfulness in Amita buddha and translate the Chinese version into Korean in order that it might be read by anyone. This text might be said to be a comprehensive propaganda text of the belief on mindfulness in Amita buddha in that it explains the benefits of recommendation for reading and spreading this text.

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鈴木大拙の浄土思想

築山修道

宗教哲学研究
2012年 29 巻 24-40
発行日: 2012年
公開日: 2019/09/18

DOI https://doi.org/10.20679/sprj.29.0_24

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In general, Suzuki Daisetsu is known well as a man of Zen Buddhism. However, he had also deep concern and understanding about Shin Buddhism, and taught us much of it. The aim of this paper is inquiring into his thought of the Land of Purity. For that, we approached this matter from the following three points of view: First in the section 1, we inquired into how Daisetsu saw Teaching of the Land of Purity in the whole history of Buddhism. In other words, his positioning of Pure Land Buddhism and its view-point were cleared up.

Secondly in the section 2, the fundamental standpoint and distinctive features of his understanding and interpretation about Shin Buddhism doctrine were examined and explained.

Finally, Daisetsu’s own thought of the Land of Purity was investigated. What should be here paid attention to is the following two things: His own thought of the Land of Purity is distinguished from his understanding or views of Shin Buddhism doctrine, and it means the thought of Pure Land Buddhism which Daisetsu himself had grasped. Another is that the idea of the Land of Purity, Birth in Amida’s Land of Purity, the relationship of the Land of Purity to the world, and Recitation of Amida’s name i.e. to say ‘Namu Amidabutsu’ are main problems there.

On one hand, his such thought of the Land of Purity discovered the universal significance and possibility of Myokonin’s religious experiences, on the other hand it was more concreted and deepened through his encounter with them.
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親鸞聖人の『華厳経』観(第五部会,研究報告,第七十一回学術大会)

永原智行

宗教研究
2013年 86 巻 4 号 970-971
発行日: 2013/03/30
公開日: 2017/07/14

DOI https://doi.org/10.20716/rsjars.86.4_970

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真宗と西山義の相違(第七部会,<特集>第73回学術大会紀要)

永原智行

宗教研究
2015年 88 巻 Suppl 号 323-324
発行日: 2015/03/30
公開日: 2017/07/14

DOI https://doi.org/10.20716/rsjars.88.Suppl_323

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生体内Glucuron酸代謝に関する研究

第二篇 PAS抱合に関する知見補遺並びに糖尿の本態に就いて

正覚
正利

岡山医学会雑誌
1959年 71 巻 2-2 号 943-950
発行日: 1959/02/28
公開日: 2009/03/30

DOI https://doi.org/10.4044/joma1947.71.2-2_943

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PAS glycosuria was investigated. And the results were as follows.
1. In the patitents with the administion of PAS, the value of glucuronic acid was generally increased in blood and urine, and it's blood value was 8.8mg/dl on the average and it's excretive dosis into urine was 549mg. The Nylander's reaction showed a weak or strong positive in 2 of 17 cases urine.
2. The glucose level in blood and the glucuronic acid level in urine were measured in each fasting and after-meal condition, and the correlation between each of them and Nylander's reaction was investigated. The correlation between the glucose level in blood and the Nylander's reaction was not observed, but the correlation between the glucuronic acid level in urine and the Nylander's reacton was observed.
3. On the esperimental administration of PAS, the excretive dosis of glucuronic acid into urine showed the highest level after 90 or 120 minutes of the administration, in non-hepatic disease or health, and came down to the level, which was shown before the administration, after 4 hours of the administration, but it showed the highest level after 3 or 4 hours of the administration in liver disease. Therefore, it was supposed that PAS was combined with glucuronic acid and excreted into urine and this combination had a connection with liver function.
4. Since the results that glucuronic acid was separated from the PAS-glycosuria which was experimentally provoked on rabbit and was qualitatively tested, it was supposed that there was the compound of glucuronic acid and PAS and the combination was an esterfrorm. On the examination of the separated solution by the paper chromatography, the existence of glucose was denied and the separation between PAS and glucuronic acid could be obtained after the hydrolysis. The absorption curve of the separated solution displayed the absorption maxima at 269 and 300mμ and, after it, s hydrolysis, it showed the absorption curve, with the absorption maximum at 270mμ, which agreed with the absorption curve of PAS. The absorption curve of O-aminophenol glucuronide, as a control, displayed the absorption maxima at 270 and 285mμ and, after it's hydrolysis, it showed the absorption curve, with the absorption maximum at 285mμ, which agreed with the absorption curve of O-aminophenol.
5. Therefore, it was concluded that the genesis of PAS-glycosuria was a combined glucuronic acid with PAS.
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生体内Glucuron酸代謝に関する研究

第一篇定量法の検討並びに臨床実験的研究

正覚
正利

岡山医学会雑誌
1959年 71 巻 2-2 号 933-942
発行日: 1959/02/28
公開日: 2009/03/30

DOI https://doi.org/10.4044/joma1947.71.2-2_933

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It was well known that glucuronic acid played a important role as a combining antidote in vivo, but few determinative methods of glucuronic acid value are useful for a clinical aplication. Therefore, the determinative methods of glucuronic acid were first investigated and then glucuronic acid value in blood and urine, in health and disease, were observed. And the results were as follows.
1. The Fishman's determinative method of glucuronic acid value was confirmed to be useful for a clinical application, since it was compared with the original method for the determination of glucuronic acid value on the minuteness, singularity and recovered property by the use of naphthoresorcinolcarbon acid barium.
2. The value of glucuronic acid in blood of healthy adults was 7.1 mg/dl in male and 6.8mg/dl in female, and it's total excretive dosis in urine was 363.7 mg in male ang 327 mg in female. The density of glucuronic acid in blood showed no change for 24 hours, but it's excretion in urine was so high in the morning that the total excretive dosis of glucuronic acid into urine should be measured with 24 hours' urine.
3. As the singularity was not observed on the excretive dosis of glucuronic acid by the intravenous administration of glucose, it was thought that glucose did not directly participate in the combination of glucuronic acid.
4. Glucuronic acid was, in some degrees, accumulated in blood by the administration of glucuronic acid, and it could be partly utilized for the combination.
5. In liver diseases, the total excretive dosis of glucuronic acid into urine showed markedly decreased and the value of glucuronic acid in blood also showed decreased with the degree of liver damage, but at the early stage of acute hepatitis, some cases showed the high value of glucuronic acid in blood, in opposition to the decreasion of it's excretion into urine.
6. In the cases with longstanding fever, like the case of subacute bacterial endocarditis, the excretive increasion of glucuronic acid into urine was observed.
7. In the cases with the administration of PAS, the total excretive dosis of glucuronic acid into urine showed the increasion, and it was thought that PAS was participated in the combination of glucuronic acid.
8. In half of the cases with habitual constipation the excretion of glucuronic acid into urine showed the increasion, but it became showing the normal value on the measurement of glucuronic acid after thebowel movement in those cases showed the high excretion of glucuronic acid into urine.
9. In other diseases, Basedowe disease, sypinal sphilis, thrombocytopenic purpura, stomach ulcer, duodenal ulcer, myelitis and cholecystopathy etc., no significant tendency was observed on the excretion of glucuronic acid.
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親鸞における、二重化する信と表現(第七部会,<特集>第73回学術大会紀要)

内記洸

宗教研究
2015年 88 巻 Suppl 号 321-323
発行日: 2015/03/30
公開日: 2017/07/14

DOI https://doi.org/10.20716/rsjars.88.Suppl_321

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若齢牛真性糖尿病の一例

浜名克己, 南
正覚
耕平, 田浦保穂, 野坂大, 上原豊作, 小野憲一郎

日本獣医師会雑誌
1979年 32 巻 8 号 437-441
発行日: 1979/08/20
公開日: 2011/06/17

DOI https://doi.org/10.12935/jvma1951.32.437

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黒毛和種1才の雌ウシに削痩と被毛粗剛, 食欲不振, 多飲が認められ, 尿はpH6, 糖卅, ケトン体卅を示した.血液検査では高血糖 (230-300mg/dl) と高遊離脂肪酸値 (1.051mEq/l) が特徴であった.
グルコースおよびキシリトール負荷試験では, いずれも高血糖の維持と半減期の延長が認められ, 6時間後に前値に復した.その間血漿インスリン値は6μU/ml以下の低値に終始した.インスリン負荷試験では血糖値が半減した:
病理学的検査で, 膵臓に肉眼的な病変はなかったが, 組織学的にはリンパ球浸潤と, ランゲルハンス島の萎縮・消失が認められた.その他, 糸球体および間質性腎炎, 中心性脂肪肝が認められた
以上の所見から本例は若年性真性糖尿病と診断された.
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喰いこぼしの少ないロールベール用草架の開発

吉川淳二, 里秀樹, 吉田穣治

日本草地学会九州支部会報
2005年 35 巻 2 号 38-43
発行日: 2005/12/31
公開日: 2010/08/25

DOI https://doi.org/10.11461/jwaras1970.35.2_38

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江戸時代に制作された日本最大の鋳鉄仏像の評価

青山正治

鋳造工学全国講演大会講演概要集
2013年 163 巻 2
発行日: 2013年
公開日: 2017/03/01

DOI https://doi.org/10.11279/jfeskouen.163_3

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都賀庭鐘『莠句冊』の可読性 : テクストに対する二つのリテラシー(<特集>リテラシーと文学)

高橋明彦

日本文学
2011年 60 巻 1 号 38-50
発行日: 2011/01/10
公開日: 2017/08/01

DOI https://doi.org/10.20620/nihonbungaku.60.1_38

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リテラシーは文字の行使に関する能力である。ただし、徹底的に規範性に基礎付けられている。つまり、ある規範があり、そこへの到達度として測られた能力である。だから、規律正しいがネガティブで消費的である。テクストと典拠の関係もこの規範性に準拠している。もっと積極的で創造的な概念としてリテラシーを捉えることはできないだろうか。規範的行使から逃れ、リテラシーが本来持つ創造性を発揮することができるのではないだろうか。近世小説の孤峰(と私が考える)都賀庭鐘『莠句冊』の難解さの質(特に典拠をめぐる破綻の諸相)をそうしたリテラシーの発現と見て、この問題を考えてみたい。
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『夢窓国師語録』の諸版本について

余新星

仏教文化研究論集
2022年 21.22 巻 112-131
発行日: 2022/03/20
公開日: 2024/04/26

DOI https://doi.org/10.34613/todaibusseironshu.21.22.0_112

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神通乗について

「発意之間達寳處神通之乘非此経亦誰耶」(遍照金剛撰『大日経略解題』)

北原裕全

密教文化
1998年 1998 巻 199-200 号 93-105
発行日: 1998/03/31
公開日: 2010/03/12

DOI https://doi.org/10.11168/jeb1947.1998.93

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近世初期における真宗信仰の一様相 : 「光善寺教行寺箇条書の破文」を中心に

和田幸司

法政論叢
2009年 46 巻 1 号 86-107
発行日: 2009/11/15
公開日: 2017/11/01

DOI https://doi.org/10.20816/jalps.46.1_86

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The primary concern of this paper is to clarify about the faith of Shin Buddhism in the early period of the modern times. I clarify a position of Chiku who wrote "Kozenji Kyogyoji Kajogaki no Habun". This is an article for people who are interested in the history of Shin Buddhism. The conclusions are as follows: 1. "Anjinketujosyo" had a strong influence in the early period of the modern times, 2. During that period, thought of "Bonno-soku-bodai" spread out and "Muk imyo-anjin" was produced. 3. It spread over Kawachi and Settsu. 4. Chiku is faithful to the teachings of Rennyo and advanced "Itinenkimyo" 5. It is important to consider from both sides of the administrator and the people.
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時衆教学における機法一体について(第七部会,<特集>第六十五回学術大会紀要)

長澤昌幸

宗教研究
2007年 80 巻 4 号 1163-1164
発行日: 2007/03/30
公開日: 2017/07/14

DOI https://doi.org/10.20716/rsjars.80.4_1163

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『十地経』第八地における adhisthana について

平賀由美子

密教文化
2008年 2008 巻 220 号 L107-L132,180
発行日: 2008/03/21
公開日: 2010/03/12

DOI https://doi.org/10.11168/jeb1947.2008.L107

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In the theory of the ten bhumi in the Dasabhumika-sutra, the stages after the eighth are called anabhoga (non-endeavor) and are clearly distinguished from the prior seven stages. It may be assumed that the key to understanding this may lie in adhisthana.
Attention is drawn to a term appearing in the opening section of the eighth stage, svadhisthita-tathagatadhisthana, which refers to the bodhisattvas who receive the adhisthana of the tathagatas. These bodhisattvas are grounded in the purva-pranidhanadhisthana, or adhisthana as the original vow following from the tathagatas. These bodhisattvas, who now possess for the first time the power of their vows having attained anutpada-dharma-ksanti on the eighth stage, receive the jñanabhinirharamukha of the tathagatas, and having done so shift to unrestricted bodhisattva practices. This can also be considered an aspect of adhisthana. Even after they begin their unrestricted activities, the adhisthana of the tathagatas forms the basis for the bodhisattvas' activities which are by themselves ineffectual. This is seen in several passages as the basis of the eighth stage.
Next, two meanings may be conceived of for the adhitisthati that manifests through the unrestricted activities of the bodhisattvas: (1) determination, or (2) establishing. For (1), to guide beings in the correct direction in the bhajana-loka, the bodhisattvas change their own forms (svakaya) to conform with that of particular beings. In other words, it is the determination of the bodhisattvas to change their appearance through the power of their vows, and accordingly such bodies arise (adhitisthati). On the other hand, (2) on the basis of the bodhisattvas' wisdom and insight they perceive that their own bodies and the bodies of all sentient beings are the same and attain the realization of the identity of self and other. The bodhisattvas for the first time attain their true role in liberating beings through the power of their vows. The bodhisattva's body is established (adhitisthati) without restrictions among the bodies of the sentient beings and all the ten bodies. Reaching this level of unimpeded practice, the bodhisattvas lose all sense of relativity and can engage in all aspects of non-discriminating bodhisattva practice.
As outlined above, two aspects are explained in the text: that of the ineffectuality of the eighth stage, and the adhisthana of the tathagatas and the unrestricted practice of the bodhisattvas based on that.
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