Távol-keleti Tanulmányok最新文献

{"title":"Practice and Other Power in Daochuo’s Pure Land Buddhism","authors":"Michael Conway","doi":"10.38144/tkt.2023.2.2","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.2","url":null,"abstract":"Daochuo 道綽 (562–645) is revered as a patriarch of both the Pure Land and the True Pure Land schools of Buddhism in Japan. In his Anleji 安楽集 he makes a variety of arguments about the necessity and importance of relying on the “path of easy practice” whereby one aspires to enlightenment through birth in the Amituo’s Pure Land based on the working of the other power of Amituo’s vows. Daochuo’s prioritization of the Pure Land teachings in well know both inside and outside of Japan, but previous scholarship has focused particularly on Daochuo’s arguments that the Pure Land teachings should be taken as the centerpiece of Buddhism due to the degenerate nature of the age and the inferior capacities of the people. Therefore, previous scholarship in both Japanese and English on Daochuo has primarily characterized him as offering an easy practice for incompetent people who were unlucky enough to have been born at a time far removed from Śākyamuni.Through a careful analysis of passages in the second fascicle of the Anleji, in the first section of this paper I show that this understanding of Daochuo’s view of the “path of easy practice” fails to take into account the severity of his criticisms of the Buddhist practices that were preached in the Buddhist scriptures and prevalent at his time and therefore mischaracterizes the nature of his choice of Pure Land Buddhism as the most effective and excellent form of Buddhism and the only avenue for anyone at any time, regardless of their individual capacities or temporal relation to a Buddha, to genuinely fulfill the Mahayana ideal.Although Daochuo took a very broadminded stance toward practice, holding that any practice undertaken with a desire to be born in the Pure Land would qualify the practitioner to receive the benefits of the other power of Amituo’s vows, there are also several points in the Anleji where he singles out the practice of the nianfo 念仏, particularly vocal recitation of the nianfo, as the most appropriate and effective practice for people to engage in. In the second section of this paper, I introduce the passages where Daochuo encourages the practice of the nianfo and show that he prioritized it both because he held it was most appropriate for the sentient beings of the Latter Days of the Dharma and because it afforded practitioners with a variety of benefits that were not available to those who sought after birth in the Pure Land through other practices.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136344869","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"On the Listening to Buddha’s Words with Reverence: The Very First Step of Buddhist Practice in Vasubandhu’s Vyākhyāyukti","authors":"Makio Ueno","doi":"10.38144/tkt.2023.2.9","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.9","url":null,"abstract":"This paper focuses on the fifth chapter of the Vyākhyāyukti by Vasubandhu, a Buddhist thinker who was active in the fourth and fifth centuries in Northwestern India, and a commentary on that work, the Vyākhyāyuktiṭīkā by Guṇamati. In this chapter, Vasubandhu deals with the issue of how those who preach about the Buddha’s words should teach about them and how those who listen to those teachings should study them. Vasubandhu explains that ‘listening to the Buddha’s words with reverence’ is critical as the first step of Buddhist practice. The source for this position of Vasubandhu’s can be found in the Arthavistara-dharmaparyāya in the Dīrghāgama of the Sarvāstivāda. Vasubandhu argues that the first step of Buddhist practice is listening to the Buddha’s words with reverence based on the third of sixteen methods for listening to the Buddha’s words that are described in the fifth section of that scripture.Why is reverence necessary when listening to the Buddha’s words? Vasubandhu uses the famous metaphor of three kinds of vessels in answering this question. This metaphor respectively likens (1) a person who does not listen to the teachings, (2) a person who listens to the teachings but misunderstands them, and (3) a person who listens to the teachings but fails to remember them to (1) an upside-down vessel, (2) a dirty vessel, and (3) a vessel with a hole in it. That is to say, Vasubandhu is pointing to the fact that if a listener lacks respect for the preacher, they will (1) not try to listen carefully to the teachings, (2) misunderstand them, or (3) forget them.Vasubandhu also uses this metaphor in his Pratītyasamutpādavyākhyā, which was written after the Vyākhyāyukti. This metaphor also appears frequently in Tibetan Buddhist literature in the works of figures such as Bu ston rin chen grub and Tsong kha pa. The position that Vasubandhu took regarding the importance of listening to the Buddha’s words with reverence was extremely influential and came to be broadly held in the Buddhist traditions of both India and Tibet after the fifth century.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Recent Trends Concerning the Issue of ‘Buddhism and Practice’ in Contemporary Japan","authors":"Yasushi Kigoshi","doi":"10.38144/tkt.2023.2.5","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.5","url":null,"abstract":"When discussing Buddhism in practice, we should first note that the word practice has a multilayered meaning in Buddhism. For the purposes of this paper, I would like to simplify things considerably, and divide those multiple meanings into two groups. The first involves the training of one’s mind and body. By engaging in such training, the practitioner is said to draw closer to Buddhist enlightenment. This practice takes various forms depending on the time and place, such as observing the precepts or engaging in meditation, and is referred to as ‘benefiting the self’ (jiri 自利). Second, there is the practice that consists of Buddhists’ activities vis-à-vis society. Even Buddhists, whose fundamental orientation is towards leaving the secular world (shusseken 出世間), have engaged in activities in society that have taken a variety of forms. There are records of Śākyamuni having given various pieces of advice to rulers during ancient times. We also find many records of later Buddhists engaging in missionary and charitable activities. This is referred to as ‘benefiting others’ (rita 利他). In particular, Mahayana Buddhism emphasizes the inseparability of ‘benefiting the self’ and ‘benefiting others.’ Although Buddhist practice is traditionally divided into two categories: self-interest and altruism, it would not be true to say, in fact, that \"benefiting others\" has always been as much of a primary concern as \"benefiting the self.\" Rather, it can be said that concern for others has always been a weakness of Buddhism, overshadowed by concerns with ‘benefiting the self.’ Thus, Mahayana Buddhism's emphasis on the importance of benefiting others, on the contrary, could be said to imply that this was a weakness of the Buddhism at the time of the Mahayana arose. My paper focuses on recent developments surrounding Buddhism and its practice in contemporary Japan, particularly the element of ‘benefiting others.’ The question of how Buddhists should contribute to society has continually and repeatedly appeared from the origins of Mahayana Buddhism to the present. Against this backdrop, an event occurred in Japan in recent years that marked a major turning point in the issue of Buddhist contributions to society. That event is the Great East Japan Earthquake of 2011. In this paper, I consider the issue of ‘benefiting others’ in Buddhism in light of the effects of the tragic earthquake disaster.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343080","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Heian Period Developments in Japanese Esoteric Buddhist Practice: The Case of the Fugen Enmei Ritual and its Various Honzons","authors":"Mónika Kiss","doi":"10.38144/tkt.2023.2.6","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.6","url":null,"abstract":"The present paper addresses esoteric Buddhist rituals in Japan, with special focus on the changes that happened in its practice in the first couple of centuries after its initial arrival to the country. Although esotericism originated in India, it was the brief spotlight it gained in China during the Tang Dynasty (especially in the 8th century) that determined its transmission to Japan in the beginning of the 9th century, where it spread rapidly and reached a particular culmination within the same time period, i.e., the Heian Period (794 to 1185/1192). On the one hand, the Shingon school, established by the monk Kūkai (774-835), was essentially the first time the esoteric Buddhist teachings were systematised, and although the founder’s person and teachings are still very much revered to this day, changes have begun right after his death in 835. On the other hand, the Tendai school, a rival for imperial recognition and support and also established (or rather introduced) in the beginning of the 9th century by the monk Saichō (767-822, a contemporary of Kūkai) included some esoteric teachings, and with the practices introduced by later Tendai monks, such as Ennin (794-864) or Enchin (814-891), this school cultivated esoteric practices that are still extant in Japan today. Firstly, the meaning and usage of the honzon (an icon of a deity) in esoteric Buddhist rituals is clarified in the paper, while later the evolution of two specific icons that were used during the Fugen Enmei rituals of both the Shingon and Tendai schools is introduced, with explanations as to why there are two different types of iconographies extant for the same kind of ritual. The paper contributes to the study of those esoteric practices that were created and developed in a locally recognized Buddhist milieu that served specific purposes in Japan and are found in no other Buddhist cultures in Asia.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Can Arhats Attain Buddhahood? An Issue in the Interpretation of the Lotus Sūtra","authors":"Robert F. Rhodes","doi":"10.38144/tkt.2023.2.7","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.7","url":null,"abstract":"The Lotus Sutra is well known for its teaching of the One Vehicle. According to this teaching, although the Buddha preached that there are three paths to buddhahood (the paths of the śrāvakas, pratyekabuddhas and bodhisattva), there is in fact only one path of practice in Buddhism: the teaching of the bodhisattva leading to complete enlightenment. This implies that those who have attained the goal of arhathood through the practice of the śrāvaka path must ultimately convert to the bodhisattva path and continue their practices until they attain buddhahood. However, there is a problem since arhats are said to have destroyed all the defilements binding them to continued existence within the realms of transmigration, meaning that they must necessarily enter nirvāṇa at the end of their lives and are therefore prevented from continuing their practices to reach buddhahood. In this paper, I will introduce the theories of Kumārajīva and Fayun who argued, on the basis of the Dazhidulum and the Śrīmālā-simhanāda Sūtra respectively, that arhats are indeed capable of attaining buddhahood since they have not yet destroyed their defilements completely and still retain a subtle form of defilement.The Lotus Sutra is well known for its teaching of the One Vehicle. According to this teaching, although the Buddha preached that there are three paths to buddhahood (the paths of the śrāvakas, pratyekabuddhas and bodhisattva), there is in fact only one path of practice in Buddhism: the teaching of the bodhisattva leading to complete enlightenment. This implies that those who have attained the goal of arhathood through the practice of the śrāvaka path must ultimately convert to the bodhisattva path and continue their practices until they attain buddhahood. However, there is a problem since arhats are said to have destroyed all the defilements binding them to continued existence within the realms of transmigration, meaning that they must necessarily enter nirvāṇa at the end of their lives and are therefore prevented from continuing their practices to reach buddhahood. In this paper, I will introduce the theories employed by Kumārajīva and Fayun to explain this conundrum. Kumārajīva, a noted translator of Buddhist texts into Chinese, engaged in an exchange of letters with Huiyuan of Mt. Lu, one of the most respected Chinese Buddhist of his age. In one exchange, Kumārajīva specifically deals with the question of how arhats can attain buddhahood and argues that, although arhats believe they have eradicated all defilements, they have not actually done so. Taking his cue from the Dazhidulum, Kumārajīva argues they still possess what he terms “love towards nirvāṇa and the buddha dharma.” Hence, he concludes, arhats have not actually rid themselves of all defilements but must still remain within the cycle of transmigration undertaking bodhisattva practices until they extinguish these subtle forms of defilements and achieve buddhahood. Fayun, who lived approximately a century aft","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343084","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Why Was Original Buddhism for Monks Only?","authors":"Ferenc Ruzsa","doi":"10.38144/tkt.2023.2.8","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.8","url":null,"abstract":"Early Buddhism was a monastic religion: the Buddha’s disciples were mendicant monks. However, there are many laypeople today who are practising Buddhists, meditating and following the eightfold Buddhist path towards nirvāṇa.This paper investigates how real this apparent inconsistency is. First, it is shown that the Buddha typically did not even speak about his own insights and doctrines to his lay followers; he only preached about general moral principles and gave wise advice, often with a noticeable conservative tinge. Since it is clear that Buddhism was not esoteric (i.e., it did not contain secrets revealed only to the initiated), this state of affairs can be explained only by supposing that the Buddha thought that true Buddhism was useful only for monks. It is never explicitly explained why it was so, but from several hints an answer may be tentatively reconstructed. Buddhist theory was only needed as a basis of Buddhist practice, and in the Buddha’s age and environment, such practice was virtually impossible for laypersons living and toiling in a village, with a family, and taking care of children. One could not find the peace essential for meditation. Furthermore, such worldly life presupposes strong motivations and unavoidably generates desires, whereas Buddhist practice consists of the annihilation of precisely those desires.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"162 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136344866","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Huayan Understanding of One-mind and Buddhist Practice on the Basis of the Awakening of Faith","authors":"Imre Hamar","doi":"10.38144/tkt.2023.2.4","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.4","url":null,"abstract":"The Huayan school of Chinese Buddhism inherited the legacy of the early transmission of Yogācāra teachings through the Dilun and Shelun schools, signifying a scholarly endeavour to synthetise the Yogācāra and Tathāgatagarbha teachings. In contrast to the Indian Yogācāra tradition, which was subsequently introduced to China by the renowned monk and traveller Xuanzang 玄奘 (602–664), these arly schools emphasised a kind of actual or pure reality behind the phenomenal world and was not satisfied with the worldview that the world can be traced back to a tainted entity, the ālayavijñāna, the source of all phenomena. This distinctive Chinese viewpoint finds explicit expression in the apocryphal Chinese text theAwakening of Faith Mahāyāna (Dasheng Qixin lun 大乘起信論), which has become one of the most important philosophical treatises in the history of Chinese Buddhism. This text proposes the concept of one-mind, which has the tathatā aspect (zhenru men 真如門) and the saṃsāra aspect (shengmie men 生滅門). Huayan exegetes, who authored commentaries on the Buddhāvataṃsaka-sūtra, the scripture that they regarded as the most perfect teaching of the Buddha, were influenced by the Awakening of Faith and the early Chinese Yogācāra schools in their understanding of this scripture. In this article, we are going to introduce the teachings of Buddhāvataṃsaka-sūtra that were interpreted as not only the appearance of Yogācāra thought but also as an unequivocal articulation of the concept of one-mind as it was put forward in the Awakening of Faith by Huayan scholars. We will show how this concept was further elaborated in Huayan philosophy and practice.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"162 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136344870","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Preserving the Oral History of Mongolian Buddhism Before 1937","authors":"László Zala","doi":"10.38144/tkt.2023.2.11","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.11","url":null,"abstract":"László Zala's review of Krisztina Teleki's monograph Reminiscences of Old Mongolian Monks: Interviews about Mongolia’s Buddhist Monasteries in the Early 20th Century. (Budapest Monographs in East Asia Studies 10.) Budapest: Institute of East Asian Studies, Eötvös Loránd University, 2022.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"2014 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Meaning of the Practice of Chanting in Nichiren Buddhism","authors":"Kyōkō Fujii","doi":"10.38144/tkt.2023.2.1","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.1","url":null,"abstract":"Shōdai 唱題signifies the chanting of the title of the Lotus Sūtra. It is widely practiced by those Buddhist communities that believe in the Lotus Sūtra. To be accurate, you chant ‘Namu myōhō renge-kyō’ 南無妙法蓮華経 which consists of‘Namu’ 南無 (‘devotion’), and myōhō renge-kyō 妙法蓮華経 (Lotus Sūtra). Newly arisen religions in Japan believe in the teaching of the Lotus Sūtra often insist that this Shōdai benefits their believers in their lives. Now, let us see what Nichiren 日蓮 (1222–1282) thought and said about it, along with how Shōdai is understood in the modern age. Therefore, in this paper I consider the following three issues.
 
 What kind of significance did Nichiren mention about Shōdai?
 What are the common understandings of it by the modern scholars of the Nichiren doctrine?
 How do the current believers of the Nichiren sect think about Shōdai?
 
","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343081","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Shinran’s ‘Practice’. The Shin Buddhist Turn in the Buddhist Understanding of Practice","authors":"Masafumi Fujimoto","doi":"10.38144/tkt.2023.2.3","DOIUrl":"https://doi.org/10.38144/tkt.2023.2.3","url":null,"abstract":"In Buddhism, the fundamental question regarding practice is what practice will allow one to overcome the suffering of samsara. Shinran offered a unique answer to that question based on the transformation of his understanding of Buddhism brought about through his encounter with Hōnen, a Buddhist thinker who advocated exclusively practicing the recitation of the nenbutsu. This paper aims to clarify the significance and originality of Shinran’s grasp of what that practice is through a careful reading of his works. Shinran holds that his encounter with Hōnen’s teaching led him to shift from the self-power practices of the Path of Sages to the Other Power of the Pure Land tradition. After describing the traditional view of practice laid out in the Path of Sages, which aims to attain enlightenment through severing one’s mental afflictions and developing wisdom through meditative concentration, I discuss Hōnen’s understanding of the nenbutsu as an Other Power practice selected in the Amida’s original vow. From Hōnen’s perspective, people are incapable bringing about the sort of transformation that was sought after through those traditional, self-power practices such as keeping precepts and engaging in mediation. Rather than engaging in such an impossible endeavor, Hōnen advocated reliance on the compassionate action of Amida’s original vow, which promised to bring all who relied on it to ultimate enlightenment. Then I discuss how Shinran developed Hōnen’s ideas to shift the significance of practice to one entirely based on Other Power faith. Shinran does not focus on the act of vocal recitation of the nenbutsu, but instead emphasizes the importance of the experience of hearing the significance of the name of Amida as explained by awakened predecessors and the arising of faith toward that message. From Shinran’s perspective, the name of Amida represents the virtues of true suchness that have already been fully realized entirely independent of the actions or intentions of the individual practitioner. For Shinran, recognizing and accepting the virtues that are shown to exist through the Amida’s name is the key to being liberated from samsara and is possible in an instant of insight that is available to anyone regardless of their abilities or actions. Through these considerations, this paper shows how Shinran’s emphasis of Other Power faith is an essential element of his clarification of the True Pure Land Buddhism as the consummation of Mahayana Buddhism.","PeriodicalId":488690,"journal":{"name":"Távol-keleti Tanulmányok","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136343082","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}