@article{oai:stars.repo.nii.ac.jp:00005911,
 author = {小林, 信彦 and Kobayashi, Nobuhiko},
 issue = {2},
 journal = {桃山学院大学社会学論集, ST. ANDREW'S UNIVERSITY SOCIOLOGICAL REVIEW},
 month = {Feb},
 note = {When images of Buddha first appeared in Gandhara in the second century, the basic system of Buddhism had already been established. Buddhism does not presuppose idolatry. And Buddhists who aim at "extinction of mind"(nirvna)concern only "those which are endowed with mind"(sattva/有情). And minds are said to belong only to animals. In Japan, however, minds are believed to subsist in images of butu(佛)made of wood or metal, and well react to what is done to themselves, and return harm to harm and favour to favour. They are supernatural beings, and not interested in teaching truth, just like primitive Japanese tama(souls). According to Zhan-ran(湛然 711-782), all the beings, whether endowed with minds or not, are ascribed to the ultimate substance called "zhen-ru"(眞如). This famous Chinese ideologue of the eighth century discusses how the world consists, but he does not care about how to become a buddha. Saich(最澄 767-822)twists the words of Zhan-ran and argues that all beings, including not only plants and minerals but also artifacts, shall become butu. All the Japanese, except Shshin(證眞 1130?-1207+α), support this argument, because it perfectly accords with Japanese tradition, according to which a tama is immanent in everything that exists in the world. After all Buddhism has not taken root in Japan., 5, KJ00004013540, 論文, Article},
 pages = {75--101},
 title = {ニホン オーソドクシー テンビョウ ニホンジン ガ ブッキョウ ト ヨブモノ},
 volume = {39},
 year = {2006},
 yomi = {コバヤシ, ノブヒコ}
}