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By Gustaf John Ramstedt, Juha Janhunen

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1, p. 96. K S T K 11:154. , Honchö monzui chüshaku 2 (1922; reprinted Tokyo: Fusanbö, 1968), pp. 985-94. 18, n. 10). , Tennyo shingyö, Τ 14:915-21) is designed to help women overcome the obstacles (goshö, h a c h i n a n ) that, according to other scriptures, make it inherently impossible for them to obtain Buddhahood or other good forms of rebirth. Since Yasutane expresses his belief, at the conclusion of the ganmon, that Sonshi has already gone to dwell in Amida's Pure Land, it appears that he also must have believed that she had overcome those obstacles, or that they did not apply to her.

22; it begins with the words " a r u n i k k i i w a k u " which may refer either to Chikamichi's "diary" or to Sanböe. Poetic commentaries are another type of work that cite Sanböe, usually for vocabulary usage or historical background. In W a k a dömöshö, by Fujiwara Norikane (ca. 10, but without acknowledgment. 11. Some medieval writers on Buddhist subjects also found Sanböe useful. 12) was somewhat 73 14 , 75 76 11 18 79 80 32 A Short History of Sanböe 1 different from his own. A much more significant example appears in the writings of Shinran (1173-1262), the founder of the Jödo Shinshü school of Buddhism.

He praises himself as an able administrator, claiming credit for a large increase in the number of fields on the tax rolls and for having rescued many citizens from poverty in the provinces where he has served, and he proclaims his loyalty to the emperor. Records do show that he got the post in Mino, though perhaps not as a result of this plea. The date given for the petition in Honchö m o n z u i is Chöwa 3 (1014), which postdates Tamenori's death, so the document may be spurious. At any rate, Tamenori's disgrace cannot have been too great.

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A Korean Grammar by Gustaf John Ramstedt, Juha Janhunen

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