EBS 公開セミナー（M. J. Conway）
2024 年 5 月 27 日（第一二八回配布資料）「真仏弟子」釈について
善導の『観経疏』「散善義」からの引用
原文の書き下し：又た云わく、「若念仏者」とより、下「生諸仏家」に至るまで已来は、正しく念仏三昧の功能超絶して、実に雑善をして比類とすることを得るに非ざることを顕す。即ち其に五あり。一つには、弥陀仏の名を専念することを明かす。二つには、能念の人を指讃することを明かす。三つには、若し能く相続して念仏する者、此の人、甚だ希有なりとす、更に物として以て之に方ぶべきことなきことを明かす。故に「芬陀利」を引きて喩えとす。
「分陀利」と言うは、「人中の好華」と名づく、亦た「希有華」と名づく、亦た「人中の上上華」と名づく、亦た「人中の妙好華」と名づく。此の華、相伝えて「蔡華」と名づくる、是れなり。若し念仏の者は、即ち是れ人中の好人なり。人中の妙好人なり、人中の上上人なり、人中の希有人なり、人中の最勝人なり。四つには、弥陀の名を専念すれば、即ち観音・勢至常に随いて影護したまうこと、亦た親友・知識の如くなることを明かすなり。五つには、今生に既に此の益を蒙れり。命を捨てて即ち諸仏の家に入らん、即ち浄土是なり。彼に到りて長時に法を聞き、歴時供養せん。因円に果満ず。道場の座、あに賖ならんやということを明かす。已上（『聖典』248 頁~249 頁）

DTS: Again, the Master says: The passage between “If the nenbutsu devotees” and “theyare born in the Buddha families” elucidates the merit of the nenbutsu-samādhi as to howunequalled it is in comparison with that which is gained by practicing adulterated goodworks.
The passage is divisible into five sections:
1. The first clarifies the Name of Amida Buddha which is to be made theexclusive subject of thought.
2. The second singles out the devotee who thinks of the Name and who istherefore praised.
3. The third illustrates how rare such people are who constantly devote
themselves to the nenbutsu. They are so rare that there is nothing comparable to them.
For this reason, a simile is sought among the lotus flowers, and these people are calledthe puṇḍarīka of human beings. The puṇḍarīka is a rare flower. So the devotees above
mentioned are to be named the most wonderful fine flowers of humanity. In China theseflowers are traditionally connected with the sacred tortoise. The nenbutsu devotees arereally the finest specimens of humanity; they are wonderfully fine; they are the best of
the best; they are the rarest; they are the most excellent humans.
4. This tells us that those devotees who single-mindedly pronounce the Name of
Amida are always followed and protected—like the shadow following the object—byKannon and Seishi (Avalokiteśvara and Mahāsthāmaprāpta) as if the latter were their
good friends and guides.
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5. Those devotees are already, in their present life, recipients of such benefits,
and at their death they enter into the families of all Buddhas, which are no other than thePure Land. When they reach there, they will for a long, long time listen to the Dharma,
serve the Buddhas, and make offerings to them. When thus the efficient cause is fulfilled,
the effect follows. How then can the seats in the Hall of Bodhi be far away? (pp. 157158)
CWS: The passage from The person of the nembutsu to is born in the home of theBuddhas clearly reveals that the virtue of the nembutsu-samadhi is completelytranscendent; truly it allows no comparison with sundry good practices. In this, five points
are clarified: First, the practice of saying the Name of Amida Buddha alone.
Second, the person who says the Name is singled out and praised.
Third, the person who continues in the nembutsu is a truly rare person; there isnothing that compares with such a one. For this reason, the white lotus is used as ananalogy. The white lotus is called “the excellent flower among people,” or “the rareflower,” or “the best among the best,” or “the wondrous excellent flower.” What has
traditionally been called the “blossom bearing the white tortoise” is none other than thisflower. The person of the nembutsu is the excellent person among people, the wondrous,excellent person, the best among the best, the rare person, the very finest person.
Fourth, the person who practices the saying of the Name of Amida alone isprotected by Avalokiteśvara and Mahāsthāmaprāpta, who accompany him or her
constantly, as shadows do things. They are like close friends and true teachers.
Fifth, already in this life, the person has received this benefit. Thus, when life
ends, that person immediately enters the home of all the Buddhas; this is the Pure Land.
Attaining that land, that person listens long to the dharma and travels to the lands of theBuddhas to pay homage. Since the cause has been completed, the result will be fulfilled.
How could the seat of enlightenment be far distant? (p. 121)
Inagaki: He also says: The passage from “those who are mindful of the Buddha” to “willbe born into the family of the Buddhas” clarifies that the merit of the Nembutsu samādhisurpasses anything else; it cannot be compared with merit of various good acts. This
passage is divided into five sections: First, exclusive recitation of Amida Buddha’s Nameis presented. Second, the persons who recite the Name are praised. Third, those whocontinuously practice the Nembutsu are described as extremely rare; nothing can becompared with them, and so puṇḍarīka (lotus flower) is used as an analogy. Puṇḍarīka iscalled the “excellent flower” among human beings; it is also called the “rare flower”; also“the very best flower”; and it is also called the “wonderful, excellent flower” among
human beings. This flower has traditionally been called “auspicious flower.”
Practitioners of the Nembutsu are “excellent people” among human beings,“wonderful, excellent people” among human beings, “the very best people” among2human beings, “rare people” among human beings, and “the most excellent people”
among human beings.
Fourth, when you singlemindedly recite Amida’s Name, Avalokiteśvara andMahāsthāmaprāpta will always follow you and protect you, just as shadows followobjects. They are like your close friends and teachers.
Fifth, already in this life you receive such benefit. At the end of your life you
will enter the family of the Buddhas, that is, the Pure Land. After you have arrived there,
you will hear the Dharma for a long time and visit other Buddha lands to make offerings
to the Buddhas. Thus the cause and result of Buddhahood are accomplished. How can theseat of enlightenment be far away? (pp. 131-132)
Yamamoto: Also lines are, which say: “From ‘if one directs one’s thought toward theBuddha’ down to ‘will be born in the abodes of all Buddhas’ rightly shows that thevirtue of the Buddha Meditation Samadhi surpasses all, standing indeed clear above
compared with the mixed virtues. And there are five. First, it shows we should call on
the name of Amita Buddha. Second, it shows the praise of one who says the Nembutsu.
Third, it shows that one who continually calls on His Name is rare and there is nothing
to compare with this. Sot it is compared to the ‘white lotus’ The ‘white lotus’ is madeto stand as the best flower of men. It is also said the ‘rarest flower’. And it is said the‘best of the best flowers of men’. And it is said the ‘wonderful of the flowers of men’.
People speak of this flower for one to the other and say ‘Tsai-hua’. One who says theNembutsu is of men the ‘best’; of men the ‘wonderful best’; of men the ‘best of thebest’; of men the ‘rare’; of men the ‘most superb’. Fourthly, it tells that as one
exclusively calls on Hid Name, Avalokiteshvara and Mahasthamaprapta always follow
and like shadows to forms protect and that they are like intimate friends and the Good
Teachers of the Way. Fifthly, it shows that one already gains this gain in this life; andabandoning life, one at once enters the abode of all Buddhas, which is the Pure Land.
Arriving there, for long times one hears the Law, travels all the lands of all Buddhas,offering alms. The cause is perfect and the fruit perfect. How could the seat of Bodhi
be far off? (p. 135)
試訳
Further, he states, “The passage from ‘If one does the nenbutsu’ down to ‘born inthe home of the myriad Buddhas’ truly clarifies that the effects of the nenbutsu

samādhi are incomparably excellent and really cannot be compared at all with thesundry good practices. That is to say, the passage has five parts. The first clarifies
that one exclusively keeps in mind Amida Buddha’s name. The second clarifies thepointing out and praising the person who is able to keep [the name] in mind. Thethird clarifies that those people who can continue doing the nenbutsu are held to3

be extremely rare, such that there is nothing that can compare with them.
Therefore, it makes reference to the puṇḍarīka as a metaphor. The puṇḍarīka isreferred to as the good flower among people and also as the rare flower among people.
It is also referred to as the most superior flower among people and the wondrous flower
among people. Regarding this flower, it has been relayed that this is the flower that isreferred to as the tortoise flower. Those people who do the nenbutsu are good people
among people, wondrous people among people, most superior people among people,
rare people among people, and the most excellent people among people. Fourth, itclarifies that when one exclusively keeps in mind Amida’s name, then Kannon andSeishi always follow one like a shadow, also just as though they were good friends andteachers. Fifth it clarifies that in this life one already receives these benefits, so when
one abandons one’s life, one immediately enters into the home of the myriad Buddhas,
which is the Pure Land. Having reached there, over a long period of time, one will listento the Dharma and visit and serve Buddhas. Since the cause is perfect, the effect iscomplete. How could the seat of enlightenment be far off?

『観経』における所釈の文「その時に阿難、すなわち座より起ちて、前みて仏に白して言さく、「世尊、当にいかんがこの経を名づくべき。この法の要を、当にいかんが受持すべき。
」仏、阿難に告げたまわく、「この経を、『観極楽国土・無量寿仏・観世音菩薩・大勢至菩薩』と名づく。また『浄除業障生諸仏前』と名づく。汝当に受持すべし。忘失せしむることなかれ。この三昧を行ずる者は、現身に無量寿仏および二大士を見たてまつることを得。もし善男子・善女人、但、仏名・二菩薩名を聞くに無量劫の生死の罪を除く。いかにいわんや憶念せんをや。若し念仏する者は、当に知るべし、此の人は是れ人中の分陀利華なり。観世音菩薩・大勢至菩薩、その勝友と為りたまう。当に道場に坐して、諸仏の家に生ずべし。
」」（『観無量寿経』『聖典』122 頁）『観経疏』における直前の文に対する善導の注釈「四に「行此三昧者」より下「何況憶念」に至る已来は、正しく比挍して勝を顕し、人を勧めて奉行せしむることを明かす。即ち其の四有り。一つには総じて定善を標して以て三昧の名を立つることを明かす。二つには観に依りて修行して、即ち三身を見る益を明かす。三つには重ねて能く敎を行ずる機を拳ぐることを明す。四つには正しく比挍顕勝して、但だ三身の号を聞くに、尚お多劫の罪愆を滅す、何に況や正念に帰依して証を獲ざらんやということを明かす。
」
（
『観経疏』
「散善義」
『真聖全』一・557 頁～558 頁）

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「蔡華者。即是蓮華。但蔡華名振古未決。近有儒者。勘得此義。謂論語公冶長篇註云。蔡國君之守龜云云此文蔡者。靈龜之號也。出蔡地。史記龜策傳云龜千歳乃遊蓮華之上云云此文遊華者。蔡所遊之華。千歳龜即是靈龜故也。以史記文案今釋意。言蔡華者。當蓮華也。
」（良忠『観経疏伝通記』『大正新修大蔵経』五七・671 頁下段）

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