EBS 公開セミナー（M. J. Conway）
2021 年 9 月 27 日（第一〇三回配布資料）「真仏弟子」釈について『安楽集』からの引用②（第四大門第二からの引用①『涅槃経』の文）
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 witha 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 seethem, 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 the1sincerest 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 goodman 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 in front of them.”
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』からの引用③（第四大門第二からの引用①『大智度論』の文）
原文の書き下し：『大智度論』に依るに、三番の解釈あり。第一には、仏は是れ無上法王なり、菩薩は法臣とす。尊ぶ所、重くする所、唯だ仏・世尊なり。是の故に当に常に念仏すべき也。第二に、諸もろの菩薩有りて、自ら云わく、「我れ曠劫より已来、世尊我等が法身・智身・大慈悲身を長養することを蒙ることを得たりき。禅定・智慧・無量の行願、仏に由って成ずることを得たり。報恩の為の故に、常に仏に近づかんことを願ず。亦た大臣の、王の恩寵を蒙りて、常にその王を念うが如し。」第三に、諸もろの菩薩有りて復た是の言を作さく、「我因地にして善知識に遇いて、波若を誹謗して悪道に堕しき。無量劫を径て余行を修すと雖も、未だ出ずることあたわず。後に一時に於いて善知識の辺に依りしに、我を教えて念仏三昧を行ぜん。其の時に即ち能く併しながら、諸もろの障、方に解脱を得しむ。斯の大益有るが故に、願じて仏を離れず」と。乃至（『聖典』246 頁）

DTS: According to The Dai chido ron, we have: There are three interpretations:
1. The Buddha is the king of the incomparable Dharma, and the bodhisattvas are
his servants. Therefore the Buddha, the World-honored One, alone is to be honored andrevered. It is for this reason that we are to practice the nenbutsu all the time.
2. There are some bodhisattvas who make this declaration: Since time
immemorial we have been graciously under the protection and nourishment of the Worldhonored One, and thus have been able to perfect all these things—the Dharma-body, the2

body of transcendental knowledge, the body of great compassion and friendliness,meditation, prajñā (transcendental wisdom), the practices and prayers that areinnumerable. Therefore, in order to requite all these favors, we always desire to come into
the presence of the Buddha. We are to be like ministers serving the Lord who offers hisprotection. The ministers, thankful for the favors they have received, are thus always
thinking of the Lord.
3. There are some other bodhisattvas who express themselves in this wise: Whilestill in our disciplinary stage, we encounter undesirable leaders who used to speak
slanderingly of prajñā. So we fell into the evil forms of existence and remained there forinnumerable kalpas. Though we resorted to various forms of practice, we could not escapethe bondage. Later we happened, one time, to meet good friends; and by their leadershipwe were taught to practice the nenbutsu-samādhi. This enabled us to do away altogether
with the hindrances, and we are now emancipated. Because of this great benefit, we desire
not to be separated from the Buddha. . . . (pp. 154-155)
CWS: According to the Commentary on the Mahaprajnaparamita Sutra, there are three
explanations of this. First, the Buddha is the supreme dharma-king and bodhisattvas are
the dharma-vassals. Only the Buddha, the World-honored one, is to be venerated andrevered. For this reason we should constantly practice the nembutsu.
Second, the bodhisattvas themselves declare, “For innumerable kalpas we havereceived the World-honored one’s attention in nurturing our dharma-body, wisdom-body,and body of great compassion. Thanks to the Buddha we have been able to fulfill
meditation, wisdom, and innumerable practices and vows. In order to return in gratitude
the Buddha’s benevolence, we desire to serve him always. We are like great vassals who,
receiving the king’s kindness, are always mindful of him.”
Third, the bodhisattvas speak these words, “In our causal stage, we encounteredtrue teachers, but we maligned wisdom and tumbled into evil paths. Though we passed
countless kalpas in performance of other practices, still we could not emerge. Later, byonce happening to be near a true teacher, we were taught to practice the nembutsusamadhi. At that time we were immediately enabled to cast off all our hindrances and toattain emancipation. Because of this immense benefit, we desire never to part from theBuddha.” . . . (p. 119)
Inagaki: According to the Commentary on the Perfection of Great Wisdom Sutra(Mahāprajñāpāramitā-upadeśa*), there are three explanations of this. First, the Buddha
is the supreme Dharma King, and bodhisattvas are the Dharma vassals. The only person
we should venerate and revere is the Buddha, the World-honored One. For this reason,we should always be mindful of the Buddha.
Second, there are many bodhisattvas who profess, “Since innumerable kalpas
ago the World-honored One has nurtured our Dharma bodies, wisdom bodies, and bodies
of great compassion. Through the Buddha’s aid we have been able to accomplish3

meditation, wisdom, and immeasurable practices and vows. In order to repay ourindebtedness to his benevolence, we desire to be near him and serve him always, just as
the ministers who have received the king’s grace are always mindful of him.”
Third, there are many bodhisattvas who also make this remark, “When we werein the causal stage of discipline, we met bad teachers, and so abused prajñā andconsequently fell into the evil realms. During the passage of immeasurable kalpas we
performed other practices without being able to attain liberation. Later, one day when wewere with a good teacher, he taught us the Nembutsu samādhi, which eliminated various
hindrances and enabled us to attain liberation. Because of this great benefit we wish thatwe shall not be separated from the Buddha.” (p. 128)
Yamamoto: According to the Mahaprajnaparamita Shastra, three kinds of explanations
are possible. Firstly, the Buddha is the unsurpassed king of the Law. The bodhisattvas
are the vassals of the Law. One who is to be respected and important is but the World
Honored Buddha. Because of this, one should always think of the Buddha. Secondly,
bodhisattvas themselves say: ‘We, since unknown kalpas, have long been brought upby the World-Honored One in regard to our Law Body, our Body of Wisdom, and ourBody of Great Compassion. Our dhyana, wisdom, and innumerable practices and vows
were all accomplished because of the Buddha. We desire to be near the Buddha so that
we can pay back what we owe him. This is like a minister who, having been brought
up by the king, always thinks of the king’. Thirdly, bodhisattvas also say thus: ‘We
while yet in the state of cause met bad friends and spoke ill of prajna, thereby gaining
a life in hell. For innumerable kalpas we practiced all other Ways and yet could not beout of it. Later, as we once came near a Good Teacher of the Way, by whom we weretaught to practice the Buddha Meditation Samadhi. And we at once could discard allhindrances. Because of this great gain, we pray we may not be away from theBuddha’. . . . (p. 132)
試訳

Based on the Treatise on the Great Pāramitā of Wisdom, there is an interpretation inthree parts. First, the Buddha is the unsurpassed king of the Dharma. Bodhisattvas serveas ministers to the Dharma. What they respect and hold dear is just the Buddha, theWorld-honored One. Therefore, they should naturally continually think of the Buddha.
Second, there are various bodhisattvas who themselves say, “I have, since
immeasurable kalpas ago, been able to receive the sustenance of the World-honored
One, which caused our dharma-body, our body of wisdom, and our body of greatcompassion to grow. We have been able to accomplish meditation, wisdom, andimmeasurable practices and aspirations based on the Buddha. Therefore, for the sakeof repaying our debt of gratitude, we wish to always draw near to a Buddha.” This isalso the same as a minister who has received the beneficence of a king always thinks
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of that king. Third, there are various bodhisattvas, who say the following: “In our causal
stage, we met a good teacher, slandered prajñā, and fell into an evil way of existence.
Through countless kalpas, in spite of cultivating other practices, we were still unable
to get out [of that evil way of being]. At a certain time, later, having approached a goodteacher, we were taught and did the nenbutsu samādhi. At that time, we, just as we were,then able to have all our various hindrances released. Because there is this great benefit,
we aspire and do not move away from the Buddha.
『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）

『観経』における念仏三昧への言及について「仏、阿難および韋提希に告げたまわく、「この想成じ已りなば、次に当に更に無量寿仏の身相光明を観ずべし。阿難、当に知るべし。無量寿仏の身は百千万億の夜摩天閻浮檀金色のごとし。仏身の高さ、六十万億那由他恒河沙由旬なり。眉間の白毫は、右に旋りて婉転し、五須弥山のごとし。仏眼は四大海水のごとし、清白分明なり。身のもろもろの毛孔より光明を演出す。須弥山のごとし。かの仏の円光は百億の三千大千世界のごとし。円光の中において、百万億那由他恒河沙の化仏まします。一一の化仏にまた衆多無数の化菩薩まします。もって侍者たり。無量寿仏に八万四千の相まします。一一の相に、おのおの八万四千の随形好あり。一一の好にまた八万四千の光明あり。一一の光明遍く十方世界を照らす。念仏の衆生を摂取して捨てたまわず。その光明・相好および化仏、具に説くべからず。但、当に憶想して、心眼をして見せしむべし。この事を見れば、すなわち十方一切の諸仏を見たてまつる。諸仏を見たてまつるをもってのゆえに「念仏三昧」と名づく。この観を作すをば、一切の仏身を観ずと名づく。仏身を観ずるをもってのゆえに、また仏心を見る。仏心というは大慈悲これなり。無縁の慈をもってもろもろの衆生を摂す。この観を作せば、身を捨てて他世に諸仏の前に生じて、無生忍を得。このゆえに智者、応当に心を繫けて、あきらかに無量寿仏を観ずべし。無量寿仏を観ぜば、一つの相好より入れ。但、眉間の白毫を観じて、極めて明了ならしめよ。眉間の白毫を見れば、八万四千の相好、自然に当に現ずべし。無量寿仏を見たてまつるは、すなわち十方無量の諸仏を見たてまつるなり。無量の諸仏を見たてまつることを得るがゆえに、諸仏現前に授記す。これを「遍観一切色身想」とす、「第九の観」と名づく。この観を作すをば名づけて正観とす。もし他（『聖典』105 頁－106 頁）観するをば名づけて邪観とす。
」『大経』における阿弥陀仏の光明の描写について「この語を説き已りて、すなわちの時に無量寿仏、大光明を放ちて普く一切諸仏の世界を照らしたまう。金剛囲山・須弥山王・大小の諸山、一切所有みな同じく一色なり。
たとえば劫水の世界に弥満せる、その中の万物、沈没して現ぜず。滉瀁浩汗として、5

唯大水を見るがごとし。かの仏の光明もまたまたかくのごとし。
」（『聖典』79 頁－80 頁）『大智度論』における典拠について「復次佛爲法王菩薩爲法將。所尊所重唯佛世尊。是故應常念佛。復次常念佛得種種功徳利。譬如大臣特蒙恩寵常念其主。菩薩亦如是。知種種功徳無量智慧皆從佛得。知恩重故常念佛。汝言云何常念佛不行餘三昧者。今言常念亦不言不行餘三昧。行念佛三昧多故言常念。
」（『大正大蔵経』25 巻 109 頁上段～中段）「當學般若波羅蜜。常欲不離諸佛者。菩薩世世所生常値諸佛。問曰。菩薩當化衆生。
何故常欲値佛。答曰。有菩薩未入菩薩位。未得阿鞞跋致受記別故。若遠離諸佛。便壞諸善根沒在煩惱。自不能度安能度人。如人乘船中流壞敗。欲度他人反自沒水。又如少湯投大冰池。雖消少處反更成冰。菩薩未入法位。若遠離諸佛以少功徳無方便力欲化衆生。雖少利益反更墜落。以是故新學菩薩。不應遠離諸佛。問曰。若爾者何以不説不離聲聞辟支佛。聲聞辟支佛亦能利益菩薩。答曰。菩薩大心。聲聞辟支佛雖有涅槃利益。
無一切智故。不能教導菩薩。諸佛一切種智故。能教導菩薩。如象沒泥非象不能出。菩薩亦如是。若入非道中唯佛能救同大道故。以是故説菩薩常欲不離諸佛。復次菩薩作是念。我未得佛眼故如盲無異。若不爲佛所引導。則無所趣錯入餘道。設聞佛法異處行者
未知教化時節行法多少。復次菩薩。見佛得種種利益。或眼見心清淨。若聞所説心則樂
法得大智慧。隨法修行而得解脱。如是等値佛無量利益。豈不一心求欲見佛。譬如嬰兒不應離母。又如行道不離糧食。如大熱時不離涼風冷水。如大寒時不欲離火。如度深水不應離船。譬如病人不離良醫。菩薩不離諸佛過於上事。何以故。父母親屬知識人天王等。皆不能如佛利益。佛利益諸菩薩離諸苦處。住世尊之地。以是因縁故。菩薩常不離佛。
」（『大正大蔵経』25 巻 275 頁下段～276 頁上段）

「又人雖一世見佛更不復値。如毘婆尸佛時。王師婆羅門雖得見佛及僧。而惡口毀呰言。
此人等如畜生不別好人見我不起。以是罪故經九十一劫墮畜生中。復次深念佛故終不離佛。世世善修念佛三昧故。不失菩薩心故。作不離佛願。願生在佛世故。種値佛業縁常相續不斷故。乃至阿耨多羅三藐三菩提。終不離見佛。
」（『大正大蔵経』25 巻 333 頁中段）

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