【目的】一定の文章をより自然な発声法を促した状態で音読した経過時間 (以下“音過時間”とする) が, 音声評価の一つになるのではないかと考え臨床的に検討した. 【方法】1. 他覚的・自覚的に音声の異常を認めない正常群192例を短期間隔および, 長期間隔での比較し再現性の有無を検討した. 2. 音声障害例として, 反回神経麻痺67例を対象とし音過時間さらに従来からの音声機能検査を施行し比較検討した. 【結果】1. 正常群において繰り返し検査を行った短期での比較, 長期での比較両比較とも音過時間に再現性が認められた. 2. 反回神経麻痺例における音過時間は臨床所見と従来からの音声機能検査の一つであるMPTと同様の傾向を認めた. 【結論】音過時間は, MPTと同様の傾向を示したことより, 反回神経麻痺症例の音声を評価する一つの指標になりうるのではないかと考えた.

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大谷本廟における12年間90万件の納骨・申込みデータを活用し、門徒の分布と申込みの時空間的特徴を解明する。

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We previously examined the effect of 30 minutes oral reading of a classic text (Dokyo; Buddhist scriptures) on EEG, and found that the spectral power in high-frequency alpha (HF-alpha) band (10-13Hz) increased during Dokyo. Because the urinary and/or blood 5-HT levels tended to increase after Dokyo, we hypothesized that the activity of the 5-HT neuron located in the brain stem may be involved in modulating the EEG power during Dokyo. The present study focused on the changes in beta band (13-30Hz) of EEG during Dokyo. The HF-alpha power increased 5 minutes after Dokyo and the higher level maintained thereafter. The time course of the beta power was similar to that of the HF-alpha power. Some subjects showed the higher beta power in the left cortex than that in the right cortex. Subjects had a feeling of vigor-activity with a reduced anxiety after Dokyo, as assessed by POMS questionnaire scores. The urinary and/or blood 5-HT levels increased after Dokyo. We suggest that the increase in the EEG activity is linked to the state of vigor-activity with a reduced anxiety and that the serotonergic neurons within the brain may produce the changes in the EEG patterns. [Jpn J Physiol 55 Suppl:S200 (2005)]

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Raised dot patterns are commonly used to display drawings on tactile guide maps. However, there is a lack of quantitative data regarding the discrimination of raised dot patterns by older visually impaired persons. In this study, we investigated the influence of dot distances on discrimination of raised dot patterns in tactile guide maps by older visually impaired persons. We made test pieces with nine different dot distances for dot patterns, and conducted experiments to identify easily discriminable dot pattern combinations by comparing pairs of dot patterns. Participants included 10 older sighted persons as tactile guide map beginner users and 10 older visually impaired persons as expert users. The results showed that dot patterns with more than 5 mm differences in dot distances were easily discriminable for older visually impaired persons. In detail, these were 5 mm for older beginner users, 4 mm for older expert users.

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本研究の目的は，浄土真宗本願寺派の本山墓地である大谷本廟を対象として，大谷本廟に対する納骨および

の申込者の分布から，本山に対する信者の宗教活動の空間構造の解明を試みるとともに，離郷門徒に注目して宗教的行動の特徴を明らかにすることである．分析の結果，合葬形式である祖壇への納骨の申込みは二大都市圏で多く，納骨堂である無量寿堂への納骨の申込みは非大都市圏で多い傾向が認められた．また，二大都市圏に居住する離郷門徒とそれ以外の門徒（在郷門徒）とで納骨先を集計すると，在郷門徒ほど祖壇納骨が多くなった．その背景として，無量寿堂に区画を持たない寺院の多さと，合葬形式である祖壇納骨の相対的な受容という要因が考えられた．さらに，申込みの頻度は本山のある京都府から近いほど高頻度になる傾向があり，宗教的行動の特徴よりも本山との近接性によって地域差が生じていると考えられた．

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I researched verious sources to determine the place where the Buddhist scriptures was recited in Hachiman-Usa shrine, Iwashimizu-Hachiman shrine and Hakozaki-Hachiman shrine. The main shrine of Hakozaki-Hachiman shrine was provided with eave, called Hisashi, in the front under the influence of Hachiman-Usa shrine. There is the hall, called Mosu-den, by the benefit of worshippers in the front of the lower main shrine of Hachiman-Usa shrine. The lower main shrine and the hall of worship was connected and covered with the same roof. The God's seat was not extended in the front, but other building was connected to the main shrine. The main shrine of Hakozaki-Hachiman shrine has been built with eave in the front under the influence of Buddhism, since the first construction in A.D. 923. Hakozakigu-monjo, Iwashimizu-monjo.

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This paper examines Buddhist services in the Teishinkōki 貞信公記, the diary of Fujiwara no Tadahira （880–949）, covering public （those of the imperial court in which he participated in a professional capacity） and private services.

These services were primarily for peace in this life and consisted mainly of the clergy’s sūtra recitations and esoteric rituals （shuhō 修法）. Pre-Teishinkōki national histories rarely mention esoteric rituals, but subsequent aristocrat diaries frequently do. During Tadahira’s time, they began to take root in both public and private Buddhist services.

As for diary entries on religious beliefs and practices regarding future lives, there is one on gyakushu 逆修, in which Tadahira prayed for his rebirth in the Pure Land, and on a memorial service for his parents. There is also an entry on Tadahira having a Pure Land image copied. However, none suggest Amida 阿弥陀 beliefs and practices for his peace in the next life; these were still maturing.

The activities of Kūya 空也, also of the first half of the tenth century, have many parallels with the Teishinkōki’s misfortune-preventing imperial court services. Such similarities were probably the reason for Kūya’s popularity.

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After the arrival of Buddhism, shuzen 修善 （“cultivating good acts”） was encouraged in Japan and its merits were preached. In the Rikkokushi 六国史, compiled from the late eighth to the early tenth century, shuzen meant the reading of sūtras, making donations, enabling persons to take the tonsure, and so on. Also in the same text shuzen for the elimination of misfortune was sometimes combined with repentance for transgressions. However, in Fujiwara no Tadahira’s 藤原忠平 diary, Teishinkōki 貞信公記, it is not clear what Buddhist activities were conducted as shuzen, and some entries indicate that shuhō 修法 （esoteric Buddhist rituals） were considered as such. In contrast to the case in the Rikkokushi, I did not find any Teishinkōki entries indicating that repentance for transgressions was carried out as part of a set before or after shuzen. Moreover, there is an entry in the Teishinkōki about separately engaging in sūtra reading at the same time as shuzen. From this entry, we can infer that most of the shuzen in the Teishinkōki refer to shuhō, as is the case in Fujiwara no Michinaga’s 藤原道長 Midō kanpakuki 御堂関白記, rather than “Buddhist good acts” such as the reading of sūtras found in the Rikkokushi.

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In Fujiwara no Michinaga’s 藤原道長 Midō kanpaku-ki 御堂関白記 and Fuijwara no Sanesuke’s Shōyū- ki 小右記, diaries written in the second half of the tenth to the first half of the eleventh century, shuzen 修善 refers to esoteric Buddhist rituals （shuhō 修法） for worldly benefits.

In Minamoto no Toshifusa’s 源俊房 Suisa-ki 水左記 and Fujiwara no Moromichi’s 藤原師通 Gonijō Moromichi-ki 後二条師通記, both of which are from the second half of the eleventh century, there are fewer instances of this word. These texts use shuhō or rituals’ individual names to refer to Buddhist rituals carried out with the same aim as shuzen. This was because shuzen ceased to vaguely refer to esoteric Buddhist rituals during the latter half of the eleventh century, as a result of two factors. First, esoteric Buddhist rituals became common among Heian period aristocrats. Second, due to the spread of views regarding Pure Land rebirth, people became conscious of zengyō 善業― “good acts”―for rebirth in the Pure Land, affecting the semantic content of zen, the character shared by shuzen and zengyō.

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A Mahavira hall, Buddha hall, and Assembly hall are the three most important buildings in Buddhist temples in inner Mongolia. In particular, the Mahavira hall in Inner Mongolia is an integrated building of the Buddha hall and the Assembly hall, so it is a prominent place for worshipping an enshrined principal Buddha statue (Honzon) and chanting in there. It makes the Mahavira hall that has the highest specification and artistic value among the temple buildings. This study aims to clarify the characteristic planar composition of Mahavira halls in Inner Mongolian Buddhist temples.

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本研究は，音声障害者の発話困難を捉える課題と評価指標を見出すことを目標に，片側声帯麻痺患者の喉頭枠組み術前後で，文章音読課題での評価指標（息継ぎ頻度とひと息発話長）に違いがあるか，空気力学的評価（最長発声持続時間MPT，発声時平均呼気流量率MFR）と関係があるか，を調べることを目的とした．片側性声帯麻痺に対し喉頭枠組み術を実施した18例（男性11例，女性7例，35〜75歳）に空気力学的評価と同日に文章「北風と太陽」音読課題を行った．音響分析で息継ぎ位置を検出し，息継ぎ頻度とひと息発話長を算出した．治療後に息継ぎ頻度は減少し，平均および最長ひと息発話長は延長していた．術前は，息継ぎ頻度とMPT・MFRとの間，平均ひと息発話長とMFRとの間に，中程度の相関を認めた．術後は，評価指標と空気力学的評価に有意な相関は認めなかった．音読課題での発話音声評価の片側声帯麻痺患者での有用性が示された．

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