• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• Journal of Practical Agriculture & Fisheries Research
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• v.25 no.1
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• pp.20-35
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• 2023

Chemical preservatives have a good effect on antibacterial activity, but many side effects on the human body have been reported. Recently, the development of natural preservatives that are harmless to the human body and have preservative functions and self-efficacy is active. In addition, in order to increase the absorption rate of natural products by the human body, the method of fermentation using strains is also increasing. Therefore, this study selected varieties that are harmless to the human body and have good antibacterial activity. 1. The yield of origin, thickness and solvent was investigated. Scutellaria baicalensis Georgi was made in China and received a yield of 21.88% from 50% ethyl alcohol extract. Salvia miltiorrhiza Bunge was made in Korea and received a yield of 25.62% from 50% ethyl alcohol extract. Dryopteris crassirhizoma Nakai was made in China and received a yield of 6.50% from 70% ethyl alcohol extract. 2. The solid fermentation with the S. baicalensis and S. miltiorrhiza with B. Subtilis yield gained 24.40%, 39.30%, and D. crassirhizoma obtained 11.10% yield when fermented with L. casei. 3. After the liquid fermentation, a clear zone of 9mm was identified for the S. aureus strain in the S. baicalensis, and the antibacterial activity was not confirmed in S. miltiorrhiza and D. crassirhizoma. 4. When the S. baicalensis was fermented with L. Casei, it showed high antibacterial activity in C. albicans and S. aureus. S. miltiorrhiza showed antibacterial activity in S. aureus when it was solid with S. cerevisiae. When the spectators were solid with L. casei and S. cerevisiae, antibacterial activity was high in E. coli and S. aureus. Overall, the antibacterial activity after fermentation was much higher than when fermented. 5. The change in active ingredients was baicalin 101.57, baicalein 28.26, and wogonin 5.33mg/g in the S. baicalensis that did not ferment solid. When solid fermentation with S. cerevisiae, the content of baicalinin with baicalin 94.31, baicalein 30.41, and wogonin 3.57mg/g was found to have increased. S. miltiorrhiza that was not fermented, salvianolic acid A was 1.82mg/g, and when fermented with S. cerevisiae, it increased to 5.70mg/g. The active ingredients of the spectators were flavaspidic acid AP, flavaspidic acid PB, flavaspidic acid AB, and flavaspidic acid BB.

• SUVANNABHUMI
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• v.3 no.1
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• pp.47-66
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• 2011

Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.

• Nuclear Engineering and Technology
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• v.56 no.4
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• pp.1526-1531
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• 2024

¹³¹I is a fission product produced in a nuclear reactor by irradiating tellurium dioxide, with a half-life of 8.02 day. The most important and widely used method for making ¹³¹I is irradiation using a nuclear reactor and post-irradiation followed by dry distillation. The advantage of the dry distillation process is that the process and the equipment are relatively simple, namely TeO₂ (m.p. 750 ℃), which can withstand heating during reactor irradiation. Based on TeO₂ irradiation by neutron following the technique of dry distillation was explained for production of ¹³¹I on a large scale. A dry distillation followed the radioisotope production operation using the 30 MW GA Siwabessy nuclear reactor to meet national demand. TeO₂ targets are 25 and 50 g irradiated for 87-100 h. The resulting ¹³¹I activity is 20.29339-368.50335GBq. According to the requirements imposed on the radionuclide purity of the preparation, the contribution of ¹³¹I training in the resulting preparation was not less than 99.9 %