The Ethical Studies of the "Sacred" in the Medieval Japanese Thought

丰泽检视了中世纪的“诚实”概念。他认为，“Shojiki”是指凝视自己不可避免的不纯，然而，通过努力超越它，实现纯净和不纯的统一。在这种尝试中，人需要认真和批判性地反思，并不断尝试超越存在的限制。鹿城通过研究中世纪叙事流派中的本生叙事来考察神圣救世主的形象。她考察了《苦难与毁灭》中安妮蒂娅过去的经历与现在的救世主之间的关系，特别关注了叙事的人物和结构以及叙述者和观众之间的互动。木村考察了小谷山神圣性的历史积累，特别关注了库凯作为其神圣性的中心人物。他考察了神圣的层次，如在库凯时代之前的死者的山，苦行修行者的山，作为建造玛哈-卡鲁纳-加布霍德哈瓦-曼陀罗和金刚-玛哈-曼达拉塔的地点的山，作为库凯涅槃的地点的山，三月净土，以及作为曼陀罗的山。上原检查了斋科建立的僧侣制度，在那里新手将获得菩萨-萨提亚，这被认为是帕帕尔塔-萨蒂亚和萨摩提-萨迪亚的统一。对于菩萨来说，帕玛尔塔-萨提亚和萨维提-萨蒂亚的统一是比帕玛尔塔-萨蒂亚和萨伏尔蒂-萨蒂亚分离更好的状态。斋丘将昭德太子视为上位菩萨，在格罗库特接受菩萨轮回，首先实践了帕玛塔-萨提亚和萨摩的分离，然后达到了帕帕尔塔-萨蒂亚和萨夫提-萨蒂亚的统一。Saicho通过将寺院制度制度化，重现了昭德亲王的历史性。

Toyosawa examines the Medieval notion of "Shojiki (Honesty)". He argues that "Shojiki" means gazing at one's own unavoidable impurity and nevertheless, by struggling to go beyond it, achieving the unity of purity and impurity. In this attempt, the person needs to reflect seriously and critically and continually attempt to go beyond existential limitation.Kashiwagi examines the images of the sacred redeemers by investigating the Jataka narrative, found in the Medieval narrative genre of Sekkyobushi. She examines the relationship between the past experience of anitya, seen in such as sufferings and destruction, and the present salviflic embodimert, with a specia attention to the figures and structure of the narratives and the interaction between the narrators and audiences.Kimura examines the historical accumulation of sacrality of Mt.Koya with special attention to Kukai's as the central figure to its sacrality. He examines the layers of the sacred such as the mountain for the dead prior to Kukai's era, the mountain for the ascetic practitioner, the mountain as the site to build the towers of Maha-karuna-garbhodbhava-mandala and Vajra-dhatu-maha-mandalam, the mountain as the site of Kukai's nirvana, the Mitsugon Pureland, and the mountain as the mandala.Uehara examines the monastic system Saicho instituted where the novices would receive the Boddhisattva sila, which was regarded as the unity of paramartha-satya and samvrti-satya. For the Boddhisatta, the unity of paramartha-satya and samvrti-satya is the state superior to the separation of paramartha-satya and samvrti-satya. Saicho regarded Prince Shotoku as the superior Boddhisattva, who received the Boddhisattva sila on Grdhrakute, first practiced the separation of paramartha-satya and samvrti-satva, and then attained the unity of paramartha-satya and samvrti-satya. Saicho recreated Prince Shotoku's historicality by institutionalizing the monastic system.