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

丰泽考察了中世纪的“诚实”概念。他认为，“Shojiki”意味着凝视自己不可避免的杂质，然而，通过努力超越它，实现纯洁和杂质的统一。在这种尝试中，人需要认真地、批判性地反思，不断地尝试超越存在的局限。柏木通过研究中世纪叙事体裁《经卷》中的本生叙事来审视神圣救赎者的形象。她审视了过去的anitya经验，如痛苦和破坏，和现在的救世主之间的关系，特别关注的人物和结构的叙述和叙述者和观众之间的互动。木村审查的历史积累的山。科亚的神圣性，特别关注库凯的中心人物，其神圣性。他考察了神圣的层次，例如在Kukai时代之前为死者而建的山，为苦行者而建的山，作为建造Maha-karuna-garbhodbhava-mandala和Vajra-dhatu-maha-mandalam塔的山，作为Kukai的nodium，Mitsugon Pureland的山，山为曼荼罗。上原考察了西町建立的寺院制度，在那里沙弥将接受菩萨戒，这被认为是paramartha-satya和samvrti-satya的统一。对菩提心来说，副性满足和三感满足的统一是比副性满足和三感满足的分离更上级的状态。斋长以圣德太子为上级菩萨，在格得拉库特上受菩萨戒，先修副性与三性的分别，后达副性与三性的统一。西长通过将寺院制度化来重建圣德王子的历史性。

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.