The length of beams in the structure of the religious facility in the hermit's cell (ANSITSU) of the Sin-sect Buddhism in the Higo-clan from KANEI 10 (1633) to GENBUN 5 (1740) was less than 2 ken and a half. In KANEN 3 (1750), the hermit's cell (ANSITSU), which has a length of beams of 3 ken and the religious facility and the residential facility were separated, was constructed. The hermit's cell (ANSITSU) with the length of beams of 3 ken was constructed from KANEN 3 (1750) to KANSEI 3 (1791), but owing to the decree of the Higo clan there was a fact which regulated the length of beams and the ridge direction in the religious facility of the hermit's cell (ANSITSU) should be less than 2 ken and 7 ken, respectively. Only 2 examples were to be found of the hermit's cell (ANSITSU) religious facility which had 2 ken in length of beams and 7 ken in ridge direction in KANSEI 3 (1791).

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　大乗仏典「華厳経」の「十無尽蔵品」に吉本内観法と類似した修養法「慚蔵」を見いだしたので報告する。これが何らかの形で身調べ、ないしは内観法の成立に影響を与えた可能性についても考察した。

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Following Shandao’s interpretation of the Six-Character Name of Amida Buddha, Shinran developed his interpretation of the Six-Character Name in the “Chapter on Practice” in the Kyōgyōshinshō and the Songō shinzō meimon. In past studies, it is generally agreed that, in the “Chapter on Practice,” Shinran explains the Name as Amida’s working, and, in the Songō shinzō meimon, he discusses it from the perspective of sentient beings who receive Amida’s Name. Shinran’s explanation of the Name in the Songō shinzō meimon can also be understood as his interpretation following a “tradition” transmitted from Shandao to Hōnen, while his discussion in the “Chapter on Practice” can be seen as a demonstration of his unique interpretation based on his “self-realization.” In this paper, I examine the latter.

First, in relation to the characters “na-mo,” previous scholarship has interpreted “taking refuge” (kimyō 帰命) in Amida as his “practice” transferred to us. However, I question how this is intertwined with sentient beings’ faith. In this paper, I reexamine Shinran’s reading of the character setsu 説 and conclude that a unique characteristic of Shinran’s interpretation is that he understood not only myō 命 but also ki 帰 as the working of Amida Buddha.

Next, as for Shinran’s interpretation of the phrase “that is the practice” (sokuze gogyō), in past studies, practice is identified as recitations of the Name “even ten times” (naishi jūnen) as found in the Eighteenth Vow, the “selected Primal Vow” (senjaku hongan). In this paper, I reexamine Shinran’s usage of the phrase “selected Primal Vow” in the Kyōgyōshinshō and come to the conclusion that, for Shinran, his main concern is to demonstrate that we can all attain birth in Amida’s Pure Land through “True Practice” and “True Shinjin.” There is no need for us to consider Shinran’s use of “selected Primal Vow” as limited to the Eighteenth Vow, or recitations of the Name “even ten times.” The “True Practice” can be understood as “all Buddhas’ calling of the Name,” or sentient beings’ recitations of the Name “even ten times” (naishi jūnen). The “True Practice” revealed in the “Chapter on Practice” is none other than “all Buddhas’ calling of the Name” based on the Seventeenth Vow. Therefore, the “calling of the Name” is, simultaneously, the voice of Amida Buddha’s Vow and all Buddhas’ voices recommending sentient beings to recite Amida’s Name.

The main purport of Shinran’s teaching in the “Chapter on Practice” is to demonstrate that Amida Buddha’s Vow is revealed through Śākyamuni’s praise (a voice united in the calling of “Namu Amidabutsu”). The uniqueness, or the self-realization, of Shinran’s interpretation of the Name in the “Chapter on Practice” is his discovery of the significance in the practice of calling (praising) of the Name as “Namu Amidabutsu” by Śākyamuni and other great masters.

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従来の質問紙による研究において高齢者の死の意味づけと宗教性の間には単純な相関が示されてきたが，その質的な側面，すなわち意味の豊かさや宗教との複雑な関係性は十分に把捉されてきたとは言い難い。本研究は老年期にある僧侶が，宗教教義の提供する聖なる物語をどのように引用することで死の意味づけを構築しているのかを，ライフストーリーのテーマと意味の源泉から明らかにしようとするものである。10 名の老年期にある僧侶を対象として，インタビューガイドを用いた半構造化インタビューを実施した。結果，ライフストーリーのテーマから「教義ストーリー」，「私ストーリー」，そして「双義ストーリー」の 3 つの類型が見出された。また意味の源泉としてとの教育的関わり，家族との死別体験，門徒や友人との関わり，重篤な病や事故の経験，そして自己の死の意味づけの 5 つが同定され，それらと類型との関係性が明らかとなった。さらに本研究で得られた結果を，物語構造や生成継承性との関連において検討した。

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Otani University has a rich collection of Pāli palmleaf manuscripts received from the Thai(Siam) royal family more than hundred years before. It is generally known as Otani baiyō. It contains 64 packages of manuscripts mostly written in Khemr script, each package containing more than one bundle of manuscripts. It is the largest collection in Japan in the field of Pāli palmleaf manuscripts.
In the present paper, I would like to introduce briefly the present condition, physical description and the contents of the Otani baiyō to understand its special characteristics. Next, I will highlight on the history of the Otani baiyō such as when, why and how they came to Otani University. Based on such details, finally I will reconsider the history of the Otani baiyō referring to the movement of Japanese scholar monks active during the late 19th century, particularly of Ikuta Tokunō, a scholar monk of Otani sect of Shin Buddhism.
So far it is believed that the Otani baiyō was brought to Japan in 1900 along with the sacred relics of the Buddha (仏舎利奉迎) as a gift from the royal family of present Thailand. But, in this paper I will explain with some documentary evidences that how the Otani baiyō was brought to Japan as a result of the enthusiastic movement of famous Japanese Buddhist temples, particularly the Higashi Honganji temple.

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The SIN-sect of Buddhism expanded to farm villages and provinces during the first half of the Edo era A large number of SIN-sect temples were founded in both types of religions at that time However, these temples were not registered as Buddhism temples The names of unregistered religions institutions are recorded in "A book of NINCHIKUARATAMECHO" written in the year KAN-EI10 (1633) The Edo Shogunate promulgated a law in the year GENROKU 5 (1692) for promoting pre-existing structures to temple status and defining the ANSITSU (Hermit's Cell) This law was fully established with inspections even by the Higo Clan during the years BUNSEI 6 to 11 (1823〜1828) "ANSITSU" were defined as structures with a beam length of 2 5 KEN or less Buddhist images were hung inside "ANSITSU" that did not qualify as Buddhist temples

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I examined the cook for Hoonko in Suzuka are as follows.
1) Temple serve the cook for Hoonko in Suzuka, there are14themples. The number is 15.6%of the whole.
2) The menu which the combination of Soups, Hira and Tubo. It follow the head temple (Takadahonzansenshuzi)
3) Hand made Okojiru is decreasing day by day. Soup tastes which holds back fromsweet in recent years.

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（要旨）親鸞の聖徳太子信仰と浄土信仰や阿弥陀仏信仰との整合性について和讃を中心に四天王寺信仰との関係も考える。親鸞の読み方を参考にすると『四天王寺縁起』の「未来記」は、太子と守屋の「未来記」、太子と親鸞の「未来記」、親鸞自身の「未来記」、太子自身の「未来記」、「五逆誹謗正法」の悪人の自覚をもつ者の「未来記」、即ち我々自身の「未来記」になり、あらゆる人々を飲み込んでいく「未来記」になる。それを引き起こすものがあり、本願力が宿っているように見える。それは聖徳太子信仰による読み方である。そのように見ることで親鸞の聖徳太子信仰と浄土信仰の関係において悪人の扱い方に整合性があるのかということの答えは出ることになり、和讃から『四天王寺縁起』の「未来記」を通じた読み方によって悪人の扱い方に整合性はあると言えることになるだろう。

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There are some different texts of Hōnenʼs main work Senjakushū 選択集. They are broadly classified into two types. One is the “expanded text” 広本, the other the “abbreviated text” 略本. Which came first has not yet been made clear. In this study, I examine the differences between the two, and conclude that the “abbreviated text” was first.

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