Despite a number of studies so far conducted on the formation and reality of the so-called Sautrankika as well as on the history of the Madhyamika school, there still remains an important yet unsolved question. That is, what Ye shes sde means by his usage of both mdo sde (pa'i, spyod pa'i) dbu ma and rnal 'byor spyod pa'i dbu ma in his doxographical work titled lTa

ba'i

khyad par (TKh). It was Prof. Sh. Matsumoto who first critically discussed the above topic and drew the following two conclusions: (1) The above two appellations used in TKh refer not to the sub-schools of the Madhyamika but to respectively Bha (va) viveka's Prajñapradipa & Madhyamakahrdaya and Santaraksita's Madhyamakalankara. (2) In TKh, mDo sde (経) of mDo sde (pa'i, spyod pa'i) dbu ma means not the Sautrantika school but sutras such as Prajñaparamitasutra and others, while rNal 'byor spyod pa (瑜伽行) of rNal'byor spyod pa'i dbu ma refers not to the Yogacara school but to the treatise Yogacarabhumi.
The present paper deals with whether the above two interpretations given by Prof. Matsumoto are tenable or not by analyzing his grounds for discussion. The conclusion of this paper is the following: While the first point is rightly documented, the second, rather revolutionary one has unfortunately no good grounds.

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帰謬派（*Prāsaṅgika）と自立派（*Svātantrika）という中観派の区分は，チベットにチャンドラキールティの著作を翻訳・紹介したパツァプ・ニマタク（1055–1145?）に帰せられる『根本中論般若釈』（カダム文集第11巻所収）に確認されるが，この著作はカシミールでインド人の共訳者マハースマティの講釈にもとづき著されたことから，11世紀後半には少なくとも一部のインド仏教徒の間で用いられていたと考えられる．パツァプは自らを「帰謬派」と名乗り，この時期に明確な帰属意識が生まれていたことを示す．本稿では，『根本中論般若釈』写本の解読により，パツァプが考えていた「帰謬派」「帰謬論証」とはいかなるものかを論じた．彼にとって「自立派」「帰謬派」の対立とは，バーヴィヴェーカとチャンドラキールティの間の『中論』第1章の解釈をめぐる論争に端を発しながらも，自らに先行する8世紀の中観派学匠シャーンタラクシタ，カマラシーラ師弟の著作と自らとの対峙であった．この対峙がなければ，「帰謬派」という自覚は生まれなかったと推測される．さらに用いるべき「帰謬論証」はダルマキールティの論理学によって整えられ，シャーンタラクシタ師弟によっても使われた「帰謬論証」である．また，彼らによって体系的・批判的な仏教内外の学説の整理と中観思想の優位の確立が成されたことを受けて，パツァプは彼らの自立派系の中観思想の上に帰謬派の思想を置くことを目指した．そのために，彼らによる中観以外の思想批判を利用し，離一多性論証を帰謬論証に読み換えて取り入れ，それらを踏まえた新しい帰謬派と帰謬論証を構築しようと試みたのである．

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According to Yasna 32.8 Yima divides the flesh of the bull among men. The author thinks that it is one of rituals of the New Year and Yima himself is the lord of the sacrificial feast with which the New Year festival sets in.
It is supposed that Yima's festival took place round the Vara, an instance of which is the Ka' Zardošt and there held successive Achaemenian kings, who were Yimas also, the ceremonies of accession.

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This paper is concerned with the 13th Karmapa bDud ’dul rdo rje’s (1733/1734–1797/1798) Go nyams lta

glu (Song of understanding, experience, and view), in which he expounds his understanding of the Great Madhyamaka of extrinsic emptiness in terms of the following four points: the view of Madhyamaka, the Last Turning of the Wheel of the Doctrine, the way of meditation, and the conduct in Mantrayāna.

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宝石サンゴは日本が主要産出国である数少ない天然資源の一つである．本研究では，宝石サンゴの炭酸塩骨格に対して大型放射光施設SPring-8における放射光蛍光X線分析を適用して，微量元素の組成と二次元分布像を明らかにした．37.6 keV，50 μm角の励起X線を照射した点分析により，骨格中における主要元素のCa，Srに加えて，，，Mo，Sn，Mn，Zn，Cd，Brの10元素が検出された．マッピング分析においては，Ca及びSrは骨格全体にほぼ均一に分布するのに対して，，，Moは成長輪よりも微細な粒状構造を示すことが分かった．日本近海産アカサンゴ，地中海産ベニサンゴ，小笠原及びミッドウェイ産深海サンゴの骨格中に含まれる微量元素組成を比較した結果，Ba及びCdについては，各宝石サンゴの間で骨格中の濃度が異なる傾向が得られた．海水中におけるBa及びCdの濃度に応じて骨格中の成分組成が変化したと考えられる．これらの微量元素は，宝石サンゴの種や産地を同定する指標としての役割が期待される．

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High-resolution laser spectroscopy has been performed for the rare-earth elements as well as Ba by using a tunable diode laser together with a well collimated atomic beam. Hyperfine structures and isotope shifts have been measured for eight transitions in , Ce I, Sm I, Eu I, Gd I and Yb I. Hyperfine constants A and B have been determined for the 4f⁷5d6s6p ¹¹F₅ level of ^155,157Gd, and the 4f¹⁴6s6p ³P₂, 4f¹⁴6s7s ³S₁ levels of ^171,173Yb. The field shifts and 6s-electron densities at the nucleus have been derived for the studied elements and compared with the Hartree–Fock calculation.

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The *Guhyatattvaprakāśa (gSang

de kho na nyid rab tu gsal ba, hereafter GTP) was authored by Kr̥ṣṇācārya, who founded one of schools in the Saṃvara cycle, and expounded the niṣpannakrama as well. It is a well-known fact that this work is intended to be compatible with the Guhyasamāja tradition and the Saṃvara cycle tradition. Further, in the GTP, passages parallel with the Saṃpuṭodbhavatantra (hereafter SPU) are identified. Although its importance is understood, research on the GTP has not been carried out so far, as the original Sanskrit text is not yet discovered.

This paper presents a Tibetan critical edition of a passage in Chapter 2 of the GTP which consists of four chapters together with a reconstructed text. Many parallels are found in the SPU (I–iv), and here I offer the text of the GTP after comparing available Sanskrit manuscripts of the SPU and the Tibetan translations.

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The Guhyamaṇitilaka consists of five chapters, containing descriptions of the maṇḍalas present in chapters one through three, which follow the contents of the Sarvatathāgatatattvasaṃgraha. However, previous studies have not examined the maṇḍala in the third chapter. Therefore, this paper examines the “Trilokavijaya-maṇḍala” （’Jig rten gsum las rnam par rgyal ba zhes bya

dkyil ’khor） and the “Maṇḍala of Vowels of the Mātṛkās” （Yum rnams kyi dbyangs kyi dkyil ’khor） in the third chapter of the Guhyamaṇitilaka.

It was found that the name and composition of the Buddhas of the former maṇḍala follow that of the Sarvatathāgatatattvasaṃgraha. It should be noted here that in this maṇḍala the central tathāgata is described as Akṣobhya, not Mahāvairocana.

Further, there is no specific description of the various deities to be placed in the latter maṇḍala, although its structure is described in the third chapter. The names of the mātṛkās located in the central tathāgata’s four directions are mentioned in the fourth chapter. However, those names do not appear in scriptures such as the Sarvatathāgatatattvasaṃgraha or other texts.

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Inter-element effects in spectrochemical analysis using 2450 MHz discharge were investigated.The discharge was generated at the tip of the inner conductor of a coaxial waveguide .An aqueous solution of chlorides of barium and sodium was nebulized with argon gas and fed to the plasma flame. The feeding rates of argon and the solution were 6.1l/min (STP) and 0.25g/min, respectively.The ionic line Ba II, λ 4554Å was emitted mainly from the outer zone of the flame probably because of the mass separation.The intensities of the ionic line Ba II, λ 4554Å and the neutral line λ 5535Å were increased by addition of sodium into the solution .The excitation temperature was found to be 7400±70°K and the electron density to be (6.1±0.7) ×10¹⁴ cm^-3 on the flame axis from the absolute intensity of the line Ar I λ 4159Å and the half width of the line H_β, respectively.

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This paper examines the Buddha-body theory in the Ma ṇi bka’ ’bum, and compares it with those of the rGyal rabs gsal

me long and certain texts belonging to the Yogācāra school. In the Buddha-body theory, the standard three bodies are the Dharma body （chos sku）, Enjoyment body （longs sku）, and Emanation body （sprul sku）. In addition, the text compares the Dharma body, Enjoyment body, and Emanation body, respectively, to the sky, clouds, and rain, and defines the three bodies as the results of different kinds of compassion, which are not orthodox explanations. Furthermore, in some passages the three bodies are connected with the proper names of Buddhist characters: Amitābha as Dharma body, Avalokiteśvara as Enjoyment body, King Songtsen Gampo as Emanation body, and Padmasambhava as the fourth body, i.e., Vajra body. Thus, through the term sprul sku meaning both Emanation body and an incarnation, the Ma ṇi bka’ ’bum synthesizes two different systems, one the three-body theory of the Buddha and the other the incarnation belief of a bodhisattva.

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Previous research on and editions of the works of Candrakīrti did not notice the manuscripts stored in ʼBras spungs monastery. In the Catalogue of Ancient Books in the ’Bras spungs Monastery （’Bras sprungs dgon du bzhugs su gsol

dpe rnying dkar chag）, information on six manuscripts related to the Yuktiṣaṣṭikākārikā （YṢ） and Yuktiṣaṣṭikāvṛtti can be found. One of the Tibetan translations of YṢ within them is now open to access, a version different from those of the canonical texts in the bsTan ’gyur and rather important for a critical edition of YṢ. A previous study compared the version from Dunhuang and the canonical texts, and pointed out that the revision made in the Later Dissemination can be precisely traced, while the intention of many revisions remains uncertain. However, it is difficult to know how far the extant texts reflect the revision of Pa tshab Nyi ma grags. Therefore, by comparing the different contents between the translations of the Earlier and the Later Disseminations with the recovered Sanskrit texts, the present paper focuses on the topic of the intention for those revised parts. The analysis of relevant materials shows that the intention to revise the translation of YṢ may possibly be classified in five domains.

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Cross-project defect prediction (CPDP) aims to use data from external projects as historical data may not be available from the same project. In CPDP, deciding on a particular historical project to build a training model can be difficult. To help with this decision, a Bandit Algorithm (BA) based approach has been proposed in prior research to select the most suitable learning project. However, this BA method could lead to the selection of unsuitable data during the early iteration of

(.e., early stage of software testing). Selecting an unsuitable model can reduce the prediction accuracy, leading to potential defect overlooking. This study aims to improve the BA method to reduce defects overlooking, especially during the early testing stages. Once all modules have been tested, modules tested in the early stage are re-predicted, and some modules are retested based on the re-prediction. To assess the impact of re-prediction and retesting, we applied five kinds of BA methods, using 8, 16, and 32 OSS projects as learning data. The results show that the newly proposed approach steadily reduced the probability of defect overlooking without degradation of prediction accuracy.

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Historical stories about the introduction of Buddhism to Tibet describing King Srong btsan sgam po as an incarnation of Avalokiteśvara are presented in the rGyal rabs gsal

me long （GLR）, written by bSod nams rgyal mtshan （1312-1375 AD）, a hierarch of the Sa kya school.

This paper discusses the symbolic significance of the iconography of the eleven-headed and thousand-armed Avalokiteśvara in the GLR, and its background. It does so by conducting a comparison between the GLR and the Chinese translation of the Sahasrabhuja-sūtra （S）, 千手経 （Taishō no. 1060）, translated by Bhagavad-dharma 伽梵達摩; the Qianbei jing （Q）, 千臂経 （Taishō no. 1057）, translated by Zhitong 智通; the Lao tuoluoni shen jing （L）, 姥陀羅尼身経 （Taishō no. 1058）, another Chinese translation of the same text by Bodhiruci 菩提流志; and the Byang chub sems dpa’ ’phags pa spyan ras gzigs dbang phyug lag pa stong dang mig stong dang ldan pa’i cho ga zhib mo （BSS） （D no. 690）, which includes Tibetan translations of the sūtras that correspond to the Chinese translations （S, Q, L） [Tanaka Kimiaki 2022].

This comparison identifies the important influence of the Q, L, BSS on the symbolic significance of the iconography of the eleven-headed and thousand-armed Avalokiteśvara as represented in the GLR.

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In the process control and technical improvement of the ferrosilicon metal industry, speeding up of the determination of Al in ferrosilicon products has been a foremost requirement. For these purposes, the wet chemical analysis is tedious and lacks the rapidity required. In order to solve these problems, a quantitative spectrographic determination of Al in ferrosilicon metal was studied with some statistical techniques. The following factors were investigated in this study; excitation sources, shape of electrode, internal standard-buffer, parameters of intermittent a.c. arc, factors in the sample preparation and analytical operation, and sample quantity in sampling. The outline of the method obtained from the results of the experiments was as follows; a sample of ferrosilicon powder (500 mg) is mixed with the previously prepared internal standard-buffer (750 mg) (C:BaCl₂·2H₂O=2:1), loaded into the lower cup electrode and arced for 20 sec in an intermittent a. c. arc (interm. ratio 1/20, interm. No. 1 time/sec., resistance 20 Ω and exposure time 20 sec). The analytical line pair was Al I 3082 Å- 3072 Å. By this method, ferrosilicon samples could be analysed in 3 hours with the precision of about 6% in terms of coefficient of variation. The concentration range of Al investigated in this study was 0.1∼2.0%, but a little modification might extend this range.

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　仏教において，殺生は十不善業の一つとして規定されている．当然のことながら，殺生は悪趣への転生をもたらすため，避けるべきものである．しかし，仏教文献の中には，ある特定の状況下での殺生を許容する例が確認される．アサンガは，『菩薩地』において，「菩薩が悲（karuṇā）に動機づけられて，五無間業を実行しようとしている悪人を殺害しても，その菩薩が違犯者（anāpattika）となることはなく，むしろ福徳（puṇya）が増大する」と述べる．この考えは，他の大乗仏教論書にも確認され，大乗仏教における定説となる．後代のゲルク派の学僧ガワンタシは，『縁起大論』において悲を動機とする殺生に関する問答を展開する．彼は，『阿毘達磨集論』における黒白業の理論を応用し，「菩薩の悲を動機とする殺生は，意思（bsam pa, *āśaya）が白く，白い異熟をもたらすため善業である」と述べる．さらに，ガワンタシは，誤認殺生についても問答を展開し，デーヴァダッタ殺害意思を持ったある人が，誤ってヤジュニャダッタを殺害した場合，彼には罪となる不善業道（mi dge

las lam, *akuśalakarmapatha）は発生しないが，不善業（mi dge las, *akuśalakarman）は発生するという見解を提示する．本論文では，悲を動機とする殺生と誤認殺生の二つを，『縁起大論』の問答を通して考察することで，殺生業をめぐるガワンタシの見解を明らかにする．

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【目的】胎児期, および新生児期に超音波検査により胆道拡張が発見された症例において, Congenital biliary dilatation (CBD)とBiliary atresia () -cyst型の鑑別診断が重要である.その鑑別方法として胎児超音波検査, および胆道RI検査の有用性を検討した.【対象】胎児期に超音波検査にて胆道拡張が発見された5症例, および新生児期に黄疸, 白色便などの症状を呈し, 超音波検査で胆道拡張が確認された3症例の, 計8症例を対象とした.【結果】胎児超音波検査においてcystは全例1肝門部に存在(2)経過中大きさの変化がみられない(3)移動性がない, との所見が得られた.胆道RI検査では, (1)RIの腸管排泄が認められた(2)腸管への排泄はみられなかったが, 拡張胆管への排泄は認められた(3)拡張胆管への排泄も認められなかった, の3パターンに分けられた.CBDは(1)が3例, (2)が2例, (3)が1例で, (-cyst)の2例はいずれも3であった.【考察】胎児期および新生児期に胆道拡張が発見された症例に対し, 胎児超音波検査, および胆道RI検査では確定診断に至らず, 術中胆道造影が必要であった.

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