EBS 公開セミナー（M. J. Conway）
2021 年 6 月 28 日（第一〇一回配布資料）「真仏弟子」釈について『安楽集』からの引用①（第一大門第二からの引用）
原文の書き下し：『安楽集』に云わく、諸部の大乗に拠って説聴の方軌を明かさば、『大集経』に云わく、「説法の者に於いては、医王の想を作せ、抜苦の想を作せ。所説の法をば、甘露の想を作せ、醍醐の想を作せ。それ聴法の者をば、増長勝解の想を作せ、愈病の想を作せ。若し能く是の如き説者・聴者は、皆仏法を紹隆するに堪えたり、常に仏前に生ぜん」と。乃至（『聖典』246 頁）

DTS: In The Anrakushū we read: According to various Mahāyāna texts, the following isgiven: How to give sermons and how to listen to them. In The Daishū Sūtra, we have:
When [the preacher] gives sermons, think of him as a king among physicians who is goingto relieve the patient of pain. Think of the Dharma he is about to talk of as if it were nectaror the essence of cream. The audience should bear in mind that by listening to thepreaching their excellent understanding is efficiently increased and their illness cured. If
the preacher and the audience prepare their minds in this way, they will surely bring about
the prosperity of the Buddha-dharma. They will feel as if they were always in the presenceof the Buddha. . . . (pp. 153-154)
CWS: Passages on the Land of Happiness states: Through quoting from the various
Mahayana scriptures, the method and model for teaching and for listening will be clarified.
The Great Assembly Sutra states:
The person who teaches the dharma should think of himself as king among
physicians and of his work as the elimination of pain. He should think of the dharma thathe teaches as sweet nectar (amṛta) or milk of the finest taste (maṇḍa).
The person who listens to the dharma should think that excellent understanding
thereby increases and grows and that his sickness is being cured.
Such a teacher and listener together can make the Buddha-dharma flourish. Theydwell always in the presence of the Buddhas. . . . (p. 118)
Inagaki: We read in the Collection of Passages on the Land of Peace and Bliss: I will
explain the prescribed method of preaching and hearing the Dharma according to various
Mahayana sutras. The Great Assembly Sutra (Mahāvaipulyamahāsaṃnipāta-sūtra) says:
The preacher of the Dharma should think of himself as the physician king intent
on eliminating pains; he should consider the Dharma preached to be nectar or maṇḍa.
Those who hear the Dharma should seek to attain superior understanding and be cured of
their illnesses. If such is the preacher and the listener, they are able to make the BuddhaDharma flourish. They will always dwell in the presence of the Buddha. (p. 127)
Yamamoto: The Anrakushu says: “Following the writings of all the divisions ofMahayana I shall show the rules of preaching and hearing the Buddhist Law. TheDaishukyo says: ‘One who preaches the Law should abide in the mind of a king of1

medicine and also in the mind of one who roots out pain. As to the Law one speaks about
one should abide in the mind of amrita and in the mind of manda. One who hears theLaw should abide in a mind that will superbly well understand, in a mind in which one
heals illness. All who thus preach and hear can well heighten the Buddhist Way. They
shall always be born in the presence of the Buddha. (p. 131)
試訳

The Anleji 安楽集 (Collection of Passages on [the Land of] Peace and Contentment)
states: To clarify the proper track for preaching and listening to the Dharma based on
the various Mahayana scriptures: The Dajijing 大 集 経 (Great Collection Sutra)states: “Regarding the people who preach the Dharma, think of them as great physicians
who remove suffering. Think of the Dharma that is preached as though it were a sweet
elixir of life or rarified ghee. As to the people who listen to the Dharma, think of themas progressing to excellent understanding and having their illnesses cured. If both thepreachers and the listeners can be this way, they will all be capable of inheriting theBuddha-dharma and making it flourish, continually being born before buddhas.”『安楽集』からの引用②（第一大門第二からの引用）
原文の書き下し：『涅槃経』に依るに、仏の言わく、若し人但だ能く心を至して、常に念仏三昧を修すれば、十方諸仏恒にこの人を見そなわすこと、現に前に在すが如し。是の故に『涅槃経』に云わく、「仏、迦葉菩薩に告げたまわく、若し善男子・善女人有りて、常に能く心を至し専ら念仏する者は、若しは山林にも在れ、若しは聚落にも在れ、若しは昼・若しは夜、若しは座・若しは臥、諸仏世尊、常に此の人を見そなわすこと、目の前に現ぜるが如し、恒に此の人のためにして受施を作さん」と。乃至（『聖典』246頁）

DTS: According to The Nirvāṇa Sūtra: Says the Buddha, “If a man would, with a sinceremind, always practice the nenbutsu-samādhi, all the Buddhas in the ten quarters wouldregard him as if he were actually in front of them.” Therefore The Nirvāṇa Sūtra tells us:“If good men and good women would always, with sincere minds, devote themselves
exclusively to the practice of the nenbutsu, be they in the forests or in the villages, all theBuddhas and the World-honored One would regard them, day and night, whether walking
or standing, whether sitting or lying, as if they were actually before them, and would
accept whatever offerings were presented by them. . . (p. 154)
CWS: According to the Nirvana Sutra: The Buddha said, “If a person just constantly
practices the nembutsu-samadhi with a sincere mind, the Buddhas of the ten quarters will
always see him, just as if they were actually in front of him.”
Therefore the Nirvana Sutra states: The Buddha said to Bodhisattva Kāśyapa,“If there are good sons or good daughters who always solely practice the nembutsu with2

a sincere mind, whether they be in mountain forests or in villages, whether it be day ornight, whether they be sitting or reclining, the world-honored Buddhas will always see
them, as if they were before their eyes. The Buddhas always, for the sake of such people,
accept the offerings they make.” . . . (p. 118)
Inagaki: We read in the Nirvana Sutra: The Buddha said, “If a person sincerely practices
the Nembutsu samādhi, the Buddhas of the ten directions will always watch over him,
just as if they were actually in front of him.”Hence, the Nirvana Sutra states: The Buddha said to Bodhisattva Kāśyapa, “Ifthere are sons or daughters of good families who always sincerely perform the exclusive
practice of the Nembutsu, whether they dwell in mountain forests or in villages, whether
they practice it in the daytime or at night, and whether they do so while sitting or lying
down, Buddhas and World-honored Ones always watch over them just as if they were
before their eyes, and are ready to accept their offerings and endow merits to them.” (p.
127-128)
Yamamoto: According to the Nirvana Sutra, the Buddha says: ‘If one but with thesincerest mind always practice the Buddha Meditation Samadhi, the Buddhas of the tenquarters always see such a one. It is as if the Buddhas are before such a one’. Therefore
the Nirvana Sutra says: ‘The Buddha said to Bodhisattva Kashyapa: If there is a good
man or woman and if one always with the sincerest mind exclusively says theNembutsu, all the World-Honored Buddhas always see such a one, be it such a one isin the forest, in the village, in day time or at night, be it sitting or lying; the Buddhas
see such a one as if the Buddhas stand before such a one. They will, for the sake of sucha one, take their offerings. . . . (pp. 131-132)
試訳

Based on the Nirvana Sutra, the Buddha says, “If a person can just extend their thoughts
and continually cultivate the nianfo samādhi the myriad buddhas of the ten directions
will always look upon that person as though they were present before their eyes.”
Therefore, the Nirvana Sutra states: “The Buddha told Kāśyapa Bodhisattva, ‘Among
good men and women, those people who can continually extend their thoughts andexclusively do the nenbutsu—whether they are in the mountains, forests, or towns, be
it day or night, whether they are sitting or lying down—the myriad buddhas and worldhonored ones will continually look upon these people as though they appeared before
their eyes and will always accept offerings from them.’”『安楽集』の原文と親鸞の独自な訓点の意義「第二據諸部大乗明説聴方軌者、於中有六第一大集經云、於説法者作醫王想作拔苦想。
所説之法作甘露想作醍醐想。其聴法者作増長勝觧想作病愈想。若能如是説者聴者皆堪紹隆佛法常生佛前」（『真聖全』一・379 頁）
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『大集経』の原文と道綽の取意引用の意義「如是呪者。力能繋縛一切論師一切魔衆。是名佛印。不可破壞魔眷屬怨。善男子。若有法師受持讀誦如是等呪昇師子座。專念諸佛慈及衆生。自於己身生醫師想。於所説法生良藥想。於聽法者生疾苦想。於如來所生善友想。於正法中生常恒想。若能如是説正（『大正大蔵経』
13 巻 73 頁下段）

法時。其處四邊各一由旬魔不能到。
」

江戸講録における議論についてモノヲハ「 者 とある覚師の延書なり。綽蓮師の延書にはひとはとよましてある是がすぐれる。
増長とはすぐれる事。勝解とは広大勝解と同じ事で。今法を聞く時には所説の法を疑はず。まうけにすぐれて決定の思ひをなして聞けと云ふ事。
」（香月院深励師『教行信証講義集成』六・591 頁）「於説法者等とは、経に自ら己身に於いて医王の想を生ず等と言うに准ず。下文は皆な説者の自想に約す。今の引意を案ずるに、随義転用なり。初は則ち聴者は説者を想うを明かす。後は則ち説者は聴者を想うことを示すか。」（等心院興隆師『教行信証講義集成』六・597 頁）『涅槃経』における典拠について「善男子。若男若女能如是念佛者。若行若住若坐若臥若晝若夜若明若闇。常得不離見佛世尊。
」（『大正大蔵経』12 巻 469 頁下段・712 頁中段）

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