An introduction to the study of Lcang skya rol pa’i rdo rje’s Lta mgur

Lcang skya rol pa’i rdo rje’s (1717–1786) Lta mgur, a collection of songs on the correct view, is a short but seminal work that expresses the idea of emptiness and dependent origination. A characteristic feature of the Lta mgur is the frequent usage of metaphors. Throughout the work, the author uses the metaphor of “old mother” (a ma rgan mo) to describe emptiness, and that of “brother” (jo jo) to describe dependent origination; the author himself is described metaphorically as “mad little son” (bu chung smyon pa). The Lta mgur provides a vivid description of the process by which the author recognizes (ngo shes) his missing mother, i.e., emptiness, with the assistance of his brother, i.e., the reasoning of dependent origination. The Lta mgur was composed in 1767 CE when Lcang skya rol pa’i rdo rje was fifty-one years old and staying at Mt. Wutai (Ri bo rtse lnga). Shortly after that, several commentaries were written by his successors belonging to both Dge lugs pa and non-Dge lugs pa schools, each from different viewpoints. First, Dkon mchog ’jigs med dbang po (1728–1791), one of Lcang skya rol pa’i rdo rje’s disciples, composed a commentary from the viewpoint of Madhyamaka philosophy. Then, another Dge lugs pa scholar, Khri chen bstan pa rab rgyas (1759–1815/16) interpreted the Lta mgur from the perspective of Tantra, and hence was criticized by Dbal mang dkon mchog rgyal mtshan (1764–1853). Furthermore, two commentaries on the Lta mgur were written by Rnying ma pa scholars: Kaḥ thog dge rtse mahāpaṇḍita ’gyur med tshe dbang mchog grub (1761–1829) believed that the idea underlying the Lta mgur was none other than “Great Perfection” (rdzogs chen), while Mi pham ’jam dbyangs rnam rgyal rgya mtsho (1846–1912) analyzed the same text in the context of the non-sectarian movement (ris med). Thus, it is interesting to observe that, although the author himself belongs to Dge lugs pa, scholars both inside and outside that tradition accept his Lta mgur. The abundant usage of symbolic expressions has allowed the Lta mgur to be interpreted diversely.広島大学比較論理学プロジェクト研究センター研究成果報告書（2016年度

Tsong kha pa’s Interpretation of svabhāva (rang bzhin)

This article consists of an annotated Japanese translation of Tsong kha pa’s Lam rim chen mo 414b4–419b1 (in the Zhol ed.), which corresponds to the section entitled: “Refuting an overly restricted identification of the object to be negated” (dgag bya ngos ’dzin khyab chung ba dgag pa), where he discusses what is the definition of svabhāva (Tib. rang bzhin). Tsong kha pa opens his discussion by examining a certain opponent’s view which says that svabhāva or “own being,” the object to be negated by the Mādhyamika’s reasoning, is precisely defined as what is not fabricated (bcos min) and does not depend on others (gzhan la bltos pa med pa). Against this, Tsong kha pa argues that this is “an overly restricted identification of the object to be negated” on the grounds that these two characteristics are not unique to own being. He therefore asserts that, as long as the object of negation is understood as such, it is not possible to abandon the ignorant conception of own being, which binds sentient being to saṁsāra. Furthermore, he says that, if it were the case that the object of negation is identified as such, there would be no need for the Mādhyamika to demonstrate that things are empty of own being; for in that case even non-Mādhyamika schools would easily understand the emptiness of own being when they observe that compounded phenomena (’dus byas) are produced by causes and conditions. It is of course true that Nāgārjuna teaches, in the Mūlamadhyamakakārikā XV 2, that svabhāva is not fabricated and does not depend on others. However, according to Tsong kha pa, this statement is not what defines the object to be negated, but what merely expresses the logical entailment that, if something is own being, it must necessarily be what is not fabricated and does not depend on something else. Further, Tsong kha pa insists, in accordance with Candrakīrti’s view, that there exists svabhāva that is not fabricated and does not depend on others. What is said to be svabhāva here is “intrinsic nature” of things, which is the ultimate reality of emptiness or dharmatā. Although it is essentially ineffable, it is referred to by the name of svabhāva by means of superimposition (sgro btags), that is, by giving that name to the reality that is beyond language. The intrinsic nature is unreal in the sense that it lacks analytically findable identity, but it exists as the object of verbal activity (tha snyad). The point Tsong kha pa emphasizes is that the intrinsic nature of things does exist although it is not established by their own being.広島大学比較論理学プロジェクト研究センター研究成果報告書（2015年度

Fluorescence labeling of the C-terminus of proteins with a puromycin analogue in cell-free translation systems

AbstractWe have developed a new method for the C-terminus-specific fluorescence labeling of proteins. This method is based on the experimental finding that a fluorescent puromycin analogue at lower concentrations bonds efficiently to the C-terminus of mature proteins in cell-free translation systems using mRNA without a stop codon. This labeling is performed under moderate conditions and its labeling efficiency is in the range of 50–95%. Here we demonstrate a protein-protein interaction assay using fluorescence polarization measurement. This labeling method should also be useful for other rapid molecular interaction assays without purification of the labeled proteins, such as fluorescence correlation spectroscopy

Geographical and Orbital Information Based Mobility Management to Overcome Last-Hop Ambiguity over IP/LEO Satellite Networks

科研費報告書収録論文(課題番号:17500030/研究代表者:加藤寧/インターネットと高親和性を有する次世代低軌道衛星ネットワークに関する基盤研究

Distributed Early Worm Detection Based on Payload Histograms

科研費報告書収録論文(課題番号:18300017/研究代表者:根元義章/通信データ列特徴量の類似性に基づいた不正アクセス逆探知方式)68

Network Controlled Handover for Improving TCP Performance in LEO Satellite Networks

科研費報告書収録論文(課題番号:18300017/研究代表者:根元義章/通信データ列特徴量の類似性に基づいた不正アクセス逆探知方式)68