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/ 2019 / Resume - Based on real events, A HIDDEN LIFE is the story of an unsung hero, Bl. Franz Jägerstätter, who refused to fight for the Nazis in World War II. When the Austrian peasant farmer is faced with the threat of execution for treason, it is his unwavering faith and his love for his wife, Fani, and children that keeps his spirit alive / Countries - Germany, USA / liked it - 2882 vote / creator - Terrence Malick.

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Is no one going to mention how they have their hair down and no one in that time frame would be caught dead with their hair down. Download Torrent A Hidden life and times. Download Torrent A Hidden lifestyle. Abhidharmakośabhāṣya [倶舍論] C - 親鸞仏教センター オンライングロッサリのご利用にあたって worst part of hell 阿鼻地獄 【現】アヴィーチという最も過酷な地獄 (S. avīci -naraka; C. abi diyu; J. abi jigoku) “Hell” refers to the place where people receive retribution after death for evil deeds committed while alive. Different kinds of hell are described in various scriptures, but they are all said to lie 20, 000 yojanas or more below Jambudvīpa, and those who have fallen into hell are subjected to indescribable suffering. Among the various kinds of hell, Avīci is the lowest-lying and the most excruciating, reserved for those who have committed the five grave offenses or slandered the Dharma. Avīci means “unceasing” or “unremitting, ” and because the denizens of the Avīci hell suffer without respite, it is also known as the “unremitting hell. ” 地獄とは現世に悪業を為した者が死後に報いを受ける場所.地獄に落ちた人はそこ で筆舌に尽せない苦しみを受ける経典にはさまざまな種類の地獄がとかれるがみな閻 浮提の下二万由旬にあるといわれる.中でも阿鼻地獄はそれらのうち最も苦しい最低 下の地獄で五逆謗法の重罪を犯した者が落ちる所. 阿鼻(Skt. avīci)とは間断のないことで間断なく苦を受けるから無間地獄ともいう. グロッサリの見方 ① …『英訳 教行信証』のグロッサリにはなくオンライン上にのみある 項目 ② worst part of hell…『英訳 教行信証』における項目名 ③ 阿鼻地獄…『真宗聖典』（東本願寺出版）・大正新修大蔵経の『教行信証』 における項目名 ④ 【現】アヴィーチという最も過酷な地獄…『現代語訳 項目名 ⑤ S. avīci –naraka…サンスクリット語の表記 教行信証』における ⑥ C. abi diyu…中国語の表記 ⑦ J. abi jigoku…日本語の表記 ⑧ 以下は英語と日本語の語彙解説 ※解説中「yojanas」はクロスリファレンス（相互参照） ★グロッサリには『現代語訳 教行信証』にない項目も含まれています. Abhidharmakośabhāṣya 倶舍論 (C. Jushe lun; J. Kusha ron) A treatise written by Vasubandhu and translated by Genjō (T. 29, no. 1558. Abhidharma refers to the study of the Dharma and corresponds to the third of the three divisions of the Buddhist teachings (see Triple Basket. Kośa means “vessel” and bhāṣya “exposition, ” and so the title implies that all the Abhidharma doctrines are encapsulated in this work. It sets forth the doctrines of the Sarvāstivāda school of Nikāya Buddhism and became the subject of much study in China and Japan. 『阿毘達磨倶舎論』（あびだつまくしゃろん）三十巻（大正 29No. 1558）のことでヴァスバンドゥ （天親）の著玄奘の訳である.アビダルマ（阿毘達磨Skt. Abhidharma）とはダルマ（法） の研究を意味し三蔵の中の論蔵のことであり「倶舎」（Skt. Kośa）とは容れ物でアビダ ルマの教理がその中にすべて含まれているという意味である.部派仏教の説一切有部（Skt. Sarvāstivādin）の教理を説く論書で後の中国・日本で大いに研究された. abrupt teaching 頓敎 (C. dunjiao; J. tongyō) A teaching whereby enlightenment is attained swiftly in a single leap without passing through any intermediary stages. It is the opposite of gradual school, which is generally held in lower regard, and Shinran too endorses the abrupt teaching (see leap (over) crosswise. 一定の段階を経ずに一足飛びに速やかにさとりを得る教え.漸教の対であり通常漸 教よりも尊ばれ親鸞も頓教を良しとしている（See 横超）. Absolute Vehicle accessory way 一乘究竟 助業 (C. yicheng jiujing; J. ichijō kukyō) See one vehicle. (C. zhuye; J. jogō) See right practice that rightly assures. adornment 莊嚴 【現】装飾 (S. vyūha; C. zhuangyan; J. shōgon) Chinese zhuangyan is used to translate many different Sanskrit words, but in the Kyōgyōshinshō it basically corresponds to vyūha, which means “arrangement” or “array. ” Depending on the context, Suzuki translates this term variously as “adornment, ” “inspiring effects of things, ” “actualization, ” “constituent part” or “undefiled and full of dignity, ” and it generally refers to the fact that Amidas mind and body, his Pure Land, and the bodhisattvas in his Pure Land are endowed or adorned with various virtues. In contrast with terms such as Dharma-nature, emptiness and Suchness, which give expression to an absence of attachment and substantiality in order to negate human delusions, the Pure Land teachings, which appeal to peoples religious aspirations through “adornments, ” make active use of what is concrete and tangible. This is because these 1 teachings seek to give expression to formless and infinite compassion in the form of words that will eliminate the suffering of living beings in accordance with the conditions of their suffering, that is, in the form of finite “adornments. ” Therefore, “adornments” could be described as forms symbolizing the Tathāgatas great compassion. See also twenty-nine kinds of actualization of the Pure Land. 漢語の「荘厳」に該当する梵語は種々あるが本テキスト中では基本的に vyūha がそれに相当 し配置排列されていることを意味する. 本テキスト中では大拙は文脈に応じて adornment, inspiring effects of things, actualization, constituent part などとも英訳しておりそれらは阿弥陀仏の心身その国土（浄土）あるいは その国土の菩薩たちに種々の功徳 merit が具わっていることを指すことが多い. 荘厳を通して衆生に願心を呼びかける浄土の教えは法性（See 法性）・空（See 空）・一如 （See 一如・真如）などの人間の迷妄を否定するために固執や実体化のないあり方を表現する 教えの言葉に対するなら積極的に有形的に表すものである.形なき無限の大悲を衆生の苦 悩の状況に対応してそれらを取り除くような言葉すなわち有限の「荘厳」の形で表そうと しているからである.したがって「荘厳」とは如来の大悲を象徴する形であるといえよう. See 二十九種荘厳 Āgama 阿含 (C. ahan; J. agon) The literal meaning of Pāli and Sanskrit āgama is “coming. ” In India it generally refers to any teaching or scripture that has been handed down by tradition, and in Buddhism it refers specifically to the scriptures of early Buddhism, which are thought to contain many passages that preserve the actual teachings of Śākyamuni. The Pāli canon of Southern Theravāda Buddhism is divided into five nikāyas (Dīgha -nikāya, Majjhima -nikāya, Saṃyutta -nikāya, Aṅguttara -nikāya, and Khuddaka -nikāya) while in Northern Buddhism (including Japanese Buddhism) the earliest scriptures are divided into four āgamas: Dīrghāgama, Madhyamāgama, Ekottarikāgama, and Saṃyuktāgama. Although there are parallels between the Dīrghāgama and Dīgha -nikāya, Madhyamāgama and Majjhima -nikāya, Ekottarikāgama and Aṅguttara -nikāya, and Saṃyuktāgama and Saṃyutta -nikāya, they are by no means identical. パーリおよびサンスクリット語の āgama という言葉は原義的には「来ること」を意味しイ ンド一般には伝承聖典をいうが仏教では原始仏教の経典をいう.実際に釈尊が説いたと思わ れることばが数多く含まれていると推測されている.南方系仏教ではパーリ語による五種のニ カーヤをいうが北方系仏教（日本を含む）では漢語による四種の阿含経をいう（四種である 2 ため四阿含という）. 北方系では１長阿含（Skt. Dīrghāgama）２中阿含（Skt. Madhyamāgama）３増一阿含（Skt. Ekottarikāgama）４雑阿含（Skt. Saṃyuktāgama）であり南方系ではⅠ長部（P. Dīgha-nikāya） Ⅱ中部（P. Majjhima-nikāya）Ⅲ相応部（P. Saṃyutta-nikāya）Ⅳ増支部（P. Aṅguttara-nikāya） Ⅴ小部（P. Khuddaka-nikāya）がある.１とⅠ２とⅡ３とⅣ４とⅢはそれぞれに対応関 係が認められるが必ずしも一致しているわけではない. Ajātaśatru 阿闍世・闍世 【現】アジャータシャトル (C. Asheshi or Sheshi; J. Ajase or Jase) Also Zenken, not-yet-avenged or broken-fingered. The son of Bimbisāra, king of Magadha at the time of Gautama Buddha, and his wife Vaidehī. At the instigation of Devadatta, he killed his father, usurped the throne, and caused his mother much grief. Known as the tragedy of Rājagṛha, this incident is mentioned in the preface to the Kyōgyōshinshō, and as can be seen in the lengthy quotation from the Nirvāṇa Sūtra in Chapter III, Ajātaśatru eventually converted to Buddhism on the advice of the physician Jīvaka. サンスクリット名アジャータシャトル(Skt. Ajātaśatruパーリ語 Ajātasattu)は阿闍世と音写され る.ゴータマ・ブッダの時代のマガダ国のビンビサーラ（頻婆娑羅）王とその夫人ヴァイデー ヒー（韋提希）の子.本テキスト中では異名として善見未生怨婆羅留枝が用いられて いる. アジャータシャトルはデーヴァダッタ（提婆逹多）にそそのかされて父ビンビサーラ（頻 婆娑羅）王を殺し自ら王位に就き母ヴァイデーヒー（韋提希）の大きな悲嘆を招いた.こ の「王舎城の悲劇」と呼ばれる有名な事件は本テキスト冒頭の「総序」にも取り上げられて いる.その後アジャータシャトルは本テキスト「信巻」における『大般涅槃経』からの長 い引用に見られるように名医のジーヴァカ（耆婆）にすすめられて仏教に帰依した. Ajita Keśakambala 阿耆多翅舍欽婆羅 (C. Aqiduo Chisheqinpoluo; J. Agita Shishakinbara) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha. He was a materialist who recognized the existence of only four material elements. サンスクリット名アジタ・ケシャカムバラあるいはパーリ名アジタ・ケーサカンバラ（Ajita Kesakambala）を音写して阿耆多翅舎欽婆羅と漢訳された.ゴータマ・ブッダの頃の六人の有名 な自由思想家（See 沙門外道）の一人で物質的四素のみの実在を認める唯物論を主張し た. all-round and abrupt teachings 頓 3 (C. yuandun; J. endon) A reference to teachings that are perfect in every respect and bring immediate enlightenment. あらゆる物事を満に具えてたちどころ（頓）に覚って仏になる教えのこと. Amida 阿彌陀 【現】アミダ (S. Amitāyus or Amitābha; C. Amituo) A key term for understanding Shinrans thought. There are two Sanskrit equivalents of Sino-Japanese Amituo/Amida, namely, Amitāyus, meaning “Immeasurable Life, ” and Amitābha, meaning “Immeasurable Light. ” In Chinese, Amituo, a transliteration of amita “immeasurable, ” is usually used, but the translations Wuliangshou 無量壽 for Amitāyus and Wuliangguang 無量光 for Amitābha are also used. In the Amida Sūtra it is stated that the Tathāgata of the Pure Land is called Amitāyus because his life-span (āyus) is immeasurable and Amitābha because his splendor or light (ābhā) is immeasurable. In addition, “life” is said to represent great compassion and “light” transcendental wisdom. Amida is the Buddha who Dharmākara Bodhisattva became as a result of his practice. Although Amida is also referred to as the “teacher of the Western Pure Land, ” in the Pure Land teachings Śākyamuni is usually identified as the teacher. Therefore, if the Pure Land teachings are understood in terms of the teachings of the two venerables (see two Buddhas) — Śākyamuni, who with his teachings sends people on their way to the Pure Land, and Amida, who receives them into the Pure Land — then the character of Amida is rather that of a savior. In his writings, Suzuki refers to Amida as “the Buddha of Infinite Light and Eternal Life, ” and he also wrote: “Amida has a Pure Land created out of his boundless love for all beings, and wills that whoever should cherish absolute faith in him and his Vow would be born in his Pure Land of Purity and Bliss. ” 親鸞の思想を理解する上でのキイワードである. 阿弥陀のサンスクリット原名は二つある.Amitāyus（無量の寿命を持つものすなわち無量寿） と Amitābha（無量の光明を持つものすなわち無量光）とである.漢訳では通常サンスクリッ ト語の amita（無量）を阿弥陀と音写しまたその意味をとった無量寿・無量光も用いられる. 『阿弥陀経』には「光明と寿命とが無量であるから阿弥陀と名づける」と説かれている.また 光明は智慧（See 智慧）寿命は慈悲（See 大悲）を表すとされる. 法蔵菩薩の修行の結果としての仏（果位）.西方浄土の教主ともいわれるが浄土教で教主と いうと釈迦牟尼仏を指すことが一般的であるので二尊教としての浄土教すなわち釈迦牟 尼仏は教えて浄土へ送り出し（発遣し）阿弥陀仏は必ず浄土に迎え取る（招喚する）という 4 構造によれば阿弥陀仏はいわゆる救主（救済主）としての性格が強い. 漢訳では通常梵語の amita（無量）を阿弥陀と音写する.大拙は論文中でこれを「無量光 無量寿の仏陀（the Buddha of Infinite Light and Eternal Life）とし「阿弥陀仏は一切衆生に対す るその無限の大慈悲心より浄土を建設しその意志力の表現たる誓願に対して絶対の信頼を 抱く者を彼の安楽浄土に迎えんと意志する has a Pure Land created out of his boundless love for all being, and wills that whoever should cherish absolute faith in him and his Vow (Prayer) would be born in his Pure Land of Purity and Bliss. 」という. a-mi-da-butsu 阿彌陀佛 (C. a-mi-tuo-fo) The four characters making up the Sino-Japanese equivalent of “Amida Buddha. ” a-mi-da-butsu は漢語としての「阿弥陀仏」の四字を解説するためのもの. Amida kyō chōgen ki 阿彌陀經超玄記 【現】阿弥陀経疏超玄記 (C. Amituo jing chaoxuan ji) A commentary on the Amida Sūtra by Yōkin, but it is no longer extant. 用欽の作.『阿弥陀経』の注釈書だが現存しない. Amida Sūtra 阿彌陀經・彌陀經 【現】アミダの経典 (S. Sukhāvatīvyūha; C. Amituo jing or Mituo jing; J. Amida kyō or Mida kyō) One of the three Sūtras on which the Pure Land teachings are based, translated by Kumārajīva (T. 12, no. 366. There is also a Chinese translation by Genjō entitled Sūtra in Praise of the Pure Land. The Sanskrit title Sukhāvatīvyūha means “Adornment of the Land of Bliss” and is the same as the Sanskrit title of the Larger Sūtra of Eternal Life, but the two works differ in content. This Smaller Sukhāvatīvyūha describes the splendor of the Land of Bliss (Sukhāvatī) where Amida preaches the Dharma, how one can be reborn in Sukhāvatī by upholding Amidas name, and how the Buddhas of the four quarters, nadir and zenith bear witness to this. 浄土三部経の一つである鳩摩羅什訳『阿弥陀経』（大正 12No. 366）のこと.異訳に玄奘訳 の『称讃浄土仏摂受経』（大正 12No. 367）がある.サンスクリット名スカーヴァティー・ ヴューハは極楽の荘厳の意味で『大無量寿経』と同一名であるが内容は異なっている. 阿弥陀仏が説法している極楽世界の壮麗なさま阿弥陀仏の名号をたもつ（執持する）ことに よってその世界に往生できること六方世界（東西南北上下）の諸仏によるその証明などを説 く. Amida Sūtra Commentary 彌陀經義 (C. Mituo jing yi; J. Mida kyō gi) A reference to the Amituo jing yishu 阿彌陀經義疏 (T. 37, no. 1761) a commentary on the Amida Sūtra by Ganjō. It explains how to utter the nenbutsu for rebirth in the Pure Land and 5 describes the virtues of the Name. 『阿弥陀経義疏』一巻（大正 37No. 1761）のことで照の著である. 文字通りの『阿弥陀経』の注釈書であり浄土往生のための称名念仏および名号の功徳を論じ ている. Ānanda 阿難 (C. Anan; J. Anan) Gautama Buddhas cousin, who subsequently became a monk and Gautamas attendant. For the last 25 years of Gautamas life he constantly attended on him and was also present at his death, and he thus heard more of his teachings than any other disciple. In the Larger Sūtra of Eternal Life, which Shinran regarded as the true teaching, it is a question posed by Ānanda that provides the Buddha with the occasion for preaching this sūtra. サンスクリット名アーナンダは音写して阿難・阿難陀と漢訳された.ゴータマ・ブッダの従弟 に当り後に出家してその侍者となり晩年の二十五年間常にそば近く仕え入滅にも立 ち会ったのでその教説を最も多く聞いた（多聞第一の）弟子であった.親鸞が真実教とした 『大無量寿経』の中でゴータマ・ブッダが説法の相手として大衆の中から特に呼び出した者 （対告衆たいごうしゅ）でもある. Aṅgulimāla 央掘摩羅・指鬘 (C. Yangjuemoluo or Zhiman; J. Ōkutsumara or Shiman) A robber from Śrāvastī at the time of Gautama Buddha. His name means “garland of fingers” and derives from the fact that he is said to have worn a garland made of the fingers of people whom he had killed. It is recorded that on encountering Gautama, he was immediately converted to his teachings, became a disciple, and gained enlightenment. He is a well-known figure in the early history of Buddhism, and the titles of several sūtras bear his name (T. 2, nos. 118-120. ここでの大文字の「無生 Unborn」（See 無生）とは「無生という証（さとり）」のことで「無 生の位を獲得したと見なされる別の者 another who similarly attained the stage of the Unborn」とは 盗賊アングリマーラのことを指す. おう くつ ま ら し まん アングリマーラはサンスクリット名を音写して央掘摩羅あるいはその意味を取って指鬘とも 漢訳される.この名は人々を殺してその指で作った首飾りをかけていたとされるところから きておりシュラーヴァスティー（舎衛国）の出身でゴータマ・ブッダに接したときたち どころに改心して弟子となりさとりを開いたと伝えられるので「無生の位を獲得したと見 なされる別の者 another who similarly attained the stage of the Unborn」といわれたのであろう. アングリマーラはその名を冠した経典（大正 2No. 118～120）があるほど名が知られてい る. 6 Anraku shū 安樂集 【現】安楽集 (C. Anle ji) A work by Dōshaku of the Tang dynasty (T. 47, no. 1958) in which the author, a successor to Donran, makes a profession of his beliefs. He divides Buddhism into two “gates” or teachings — the teaching of the “way for holy men” and the teaching of the Pure Land — and maintains that in the latter days when the Dharma is in decline ordinary people should adhere to the latter teaching, taking refuge in Amida and seeking rebirth in the Pure Land. 大正 47No. 1958.二巻.唐の道綽の作. 曇鸞の教えを継承した道綽が自らの信仰を告白した書で 仏教を聖道門と浄土門の二つに分け 末法の時代の凡夫は浄土門に入ることすなわち偏に阿弥陀仏に帰依し西方浄土に往生すべ きことを説いたもの. anutpattika-dharma-kṣānti 無生忍・無生法忍 (C. wushengren or wushengfaren; J. mushōnin or mushōbōnin) Also translated by Suzuki as “insight into the Unborn Dharma” or “realization of the Unborn Dharma. ” A term peculiar to Mahāyāna Buddhism. Unborn (anutpāda, anutpattika) refers to the fact that all things are empty (see emptiness) possess no permanent, intrinsic qualities of their own, and therefore transcend all visible changes manifesting as birth and cessation, anutpattika–dharma-kṣānti signifies the acceptance (kṣānti) of this reasoning. The primary meaning of kṣānti is “forbearance, ” but in Mahāyāna Buddhism it came to refer to the transcendental wisdom obtained by a bodhisattva who has reached the stage of non-retrogression, in which sense it was translated by Suzuki as “insight” or “realization. ” 無生忍は通常無生法忍の略語とされるがサンスクリット語では anutpāda-kṣānti も認めら れる. 無生法忍は大乗仏教独自の術語で「一切のもの（Skt. dharma）が空（See 空）であってそ れ自体の固有の性質を持たないので生滅という可視的な変化を超えている」ということを無 生（Skt. anutpāda, anutpattika）といいそのような道理を認めて受け入れる（Skt. kṣānti）こと をいう.サンスクリット語のクシャーンティはもともと忍耐の意味であったが大乗仏教で は不退転の菩薩が得る高度な智慧を意味しそれは大拙によっても insight（洞察）や realization （証）という英訳語に活かされている. arhat 阿羅漢・羅漢 (C. aluohan or luohan; J. arakan or rakan) At the time when Buddhism arose in India, “arhat” was a designation for any religious practitioner “worthy 7 of respect” (arhat. The term was then adopted by Buddhism and used to refer to Gautama Buddha, becoming one of the ten epithets of a Buddha (see Tathāgata. Later, Buddha and arhat came to be distinguished, with arhat being identified as the highest stage attainable by a disciple of the Buddha. An arhat is also described as someone who has nothing more to learn (see learning and non-learning. In Mahāyāna Buddhism, however, an arhat is regarded as inferior to a practitioner of the Mahāyāna. サンスクリット語のアルハットを音写して阿羅漢（羅漢は略称）と漢訳される. 阿羅漢は仏教が興起した時代でインドの諸宗教を通じて尊敬されるべき修行者の呼称であっ たが仏教がその呼称を取り入れゴータマ・ブッダを指す名称すなわち仏の十号の一つ となった.その後に仏と阿羅漢は区別され仏弟子の到達する最高の階位とされもはや学 ぶべきことが無いので「無学」とも呼ばれた.ただし大乗仏教においては大乗の修行者に及 ばない者とされている. asaṃkhya 無量 (C. wuliang; J. muryō) A large number, meaning literally “immeasurable” or “innumerable. ” It is said to correspond to 10 to the power of 59. asaṃkhya（Skt. 同じ）とはインドの数量の単位であるが無量・無数のこと意味し「阿僧 祇」と漢訳される.また十の五十九乗を意味するともいわれる. 那由他（Skt. nayuta）もきわめて大きな数.異説が多く千万ともいいまた千億一兆 一千万の四乗一兆に十万の五乗を掛けた数などに相当するともいう. Assembly of the Nyorai of Eternal Life 界から現れた方の集会 無量壽如來會 【現】永遠の生命という真実の世 (S. Wuliangshou rulai hui; J. Muryōju nyorai e) One of five Chinese translations of the Larger Sūtra of Eternal Life, corresponding to the fifth of the forty-nine sūtras or “assemblies” that make up the Mahā- ratnakūṭa (Da baoji jing 大寶積經; T. 310. It was translated by the South Indian monk Bodhiruci (d. 727) during the Tang dynasty. 『大無量寿経』の異訳であり『大宝積経』（大正 12No. [Mahā- Ratnakūṭa.独立 した四十九の経典［このような場合は「会」という］を集めて一経としたもの）全四十九会中 の第五会全百二十巻の中の第十七から十八巻にあたる.唐のボーディルチ（菩提流志Skt. Bodhiruci南インドの人で没年は 727 年.三蔵流支の菩提流支とは別人）の訳. Asura 阿修羅 (C. axiuluo; J. ashura) Sanskrit asura corresponds to Old Iranian ahura, and like ahura it originally signified a beneficent divinity. But later the asuras came to be regarded as enemies of Indra and other gods and were relegated to the position of impetuous and belligerent demigods, who also have the power to bring both fortune and 8 misfortune to human beings. When used in the context of the six paths, asura refers to the realm inhabited by asuras. 原語はサンスクリット語の asura で古代イラン語の ahura に対応し，来は ahura と同じく善 神を意味していたがのちにインドラ神（帝釈天）などの台頭とともにその敵とみなされる ようになり，血気盛んで闘争を好む鬼神（人に禍福をもたらす神秘的な霊力を有する霊的存在） に落とされた.阿修羅はアスラの音写で六道や三悪道に関して用いられるときは阿修羅 の住む世界をいう. avaivartika: See non-retrogression. 【現】アヴィヴァルティカ non-retrogression を見よ. Avalokiteśvara: See Kannon. Kannon を見よ. Avataṃsaka Sūtra 華嚴經 (C. Huayan jing; J. Kegon kyō) A reference to the Da fangguang fo huayan jing 大方廣佛華嚴經, a sūtra representative of Mahāyāna Buddhism. There are three main Chinese translations: a 60-fascicle version translated by Buddhabhadra during the Eastern Jin dynasty (T. 9, no. 278) an 80-fascicle version translated by Śikṣānanda during the Tang dynasty (T. 10, no. 279) and a 40-fascicle version translated by Prajñā, also during the Tang dynasty (T. 293) which is a translation of only the Gaṇḍavyūha, corresponding to the final section of the Avataṃsaka Sūtra. Shinran quotes from both the 60- and 80-fascicle versions. 大乗を代表する経典の一つである『大方広仏華厳経』のことで同題の経典が三本ある.東晋 の時代の仏駄跋陀羅の訳は六十巻本（大正 9No. 278）唐の時代の実叉難陀の訳は八十巻本 大正 10No. 279）同じく唐の時代の般若の訳は同経中の「入法界品」（ṇḍavyūha）に 当る箇所のみを訳したもので四十巻本（大正 10No. 293）である. 本テキストには六十巻本と八十巻本の両者から引用されている. 9 believing mind 信心 【現】①信じる心 ②信心 ③信頼（believing mind） (C. xinxin; J. shinjin) See faith. faith を見よ. “benefiting others” and “being benefited by the other” 他利利他 (C. tali lita; J. tari rita) In the past there has been some debate about whether the two instances of ta (“other”) here refer to “sentient beings” and “Amida” respectively or whether both refer to “sentient beings. ” Suzuki adopted the first interpretation, but today, in view of Shinrans emphasis on “the deep signification of the doctrine” denoted by this phrase, an accurate understanding of ta is desirable, and the second interpretation is gaining support. The phrase is thus taken to mean “others being benefited and benefiting others. ” This interpretation, which takes both instances of ta to refer to “sentient beings, ” is underpinned by the understanding that sentient beings are only benefited and only Amida does the benefiting. See also others-benefiting. 古来漢語の「他」を二つの意味すなわち「衆生」と「阿弥陀」にとるか一つの意味すな わち「衆生」に取るかという議論のある熟語であり大拙は次下のように「他」を二つの意 味（衆生と阿弥陀）で訳し分けた. “benefiting others” and “being benefited by the other. ” 他利とは「他者（衆生）たちを利益する」そして利他とは「他者（阿弥陀）によって利益さ 他方で現在では親鸞が「（他利利他の）深義 the deep signification of the doctrine」と強調するこ とから「他」に対する正確な理解が求められ以下のような一つの意味（他者すなわち衆生） に取る説が有力になっている. 他利とは「他者（衆生）たちは利益される」そして利他とは「他者（衆生）たちを利益する」. この「一つの意味（他者すなわち衆生）」に取る立場は衆生は利せられるのみで阿弥陀の みが利することができるという了解に支えられている. bhikṣu 比丘 (C. biqiu; J. biku) A fully ordained monk. One of the four groups. 出家の具足戒を受けた者.四衆のひとつ. Bimbisāra 頻婆沙羅 (C. Pinposhaluo; J. Binbashara) The king of Magadha, who donated to Gautama Buddha a bamboo grove that became the site of the Bamboo Grove Monastery, the first monastery of the Buddhist Order. In his later years he was imprisoned and eventually killed by his son Ajātaśatru. マガダ国の王でありゴータマ・ブッダに竹林を寄進し自ら在家信者となる.サンスクリッ 10 ト名のビンビサーラを音写して頻婆娑羅と漢訳された.晩年息子のアジャータシャトル（阿 闍世）に幽閉され殺された. Biographies 僧傳 (C. Sengzhuan; J. Sōden) A reference to the Gaoseng zhuan 高僧傳 (T. 50, no. 2059. Compiled by Huijiao 慧皎 (497-554) of the Liang dynasty, it is a collection of biographies of eminent monks from 67 c. e. during the Later Han dynasty to 520 during the Liang dynasty, including monks who came to China from India and Central Asia. 『高僧伝』十四巻（大正 50No. 2059）のこと.梁の慧皎(えこう)（生没年 497-554）の著作 で後漢（西暦 67）から梁（西暦 520）時代までのインド・西域渡来僧を含めた徳の高い僧 侶の伝記を集めたもの. birth-and-death 生死 (S. jāti-maraṇa or saṃsāra; C. shengsi; J. shōji) The endless cycle of birth and death. It is often used as a synonym for transmigration. 生まれることと死ぬことあるいは生と死とを繰り返すこと.「輪廻・流転」（Skt. saṃsāra） と同義に用いられることがある. Birth Beyond Conceivability 難思議往生 (C. nansiyi wangsheng; J. nanshigi ōjō) Shinran posited three kinds of birth in the Pure Land: birth beyond conceivability, birth under two sal trees, and birth beyond thought. “Birth beyond conceivability” refers to birth through nenbutsu based on the other-power of the Original Prayer as described in the 18th of the forty-eight prayers set forth in the Larger Sūtra of Eternal Life. “Birth under two sal trees” refers to birth through good deeds based on self-power as described in the 19th prayer (with “two sal trees” referring to the grove of sal trees where Gautama Buddha attained great Parinirvāṇa. “Birth beyond thought” refers to birth through nenbutsu based on self-power as described in the 20th prayer. 親鸞は往生に三種を数え難思議往生・双樹林下往生・難思往生と呼ぶ. 難思議往生とは『大無量寿経』に説かれる四十八の誓願（See 本願）の中の第十八願の本願 他力の念仏による往生のこと. 双樹林下往生とは第十九願の自力の善行による往生のこと. 難思往生とは第二十願の自力の念仏による往生のこと. ちなみに双樹林とは沙羅双樹のことでゴータマ・ブッダが般涅槃（See 大般涅槃）した際 の場所（沙羅双樹下と伝わる）になぞらえている. black-robed and white-robed 緇素 (C. zisu; J. shiso) In China, Japan, Vietnam and elsewhere black robes are regarded as the formal dress of monks, while in India and other 11 countries to which Buddhism spread white robes have been looked upon as the dress of the laity. Therefore, “black-robed” refers to monks and “white-robed” to the laity. 「緇」は黒色「素」は白色を意味する. 中国日本ベトナムなどでは黒い衣服は僧の正服とされるのに対して白衣はインド以来在 俗の衣とされる.そのため黒衣は出家者を白衣は世俗の人のことをさす. bodhicitta 菩提心 【現】覚りを求める心 (C. putixin; J. bodaishin) A key term for understanding Shinrans thought. Variously translated by Suzuki as “mind awakened to Enlightenment, ” “mind of Enlightenment” or “Enlightenment mind. ” Although bodhicitta as used by Shinran is said to be an abbreviation of *anuttara-samyaksaṃbodhi-citta, this latter term is not found in Sanskrit. The same idea is also expressed in the Kyōgyōshinshō by the phrases “Supreme Enlightenment mind” and “desire for the Supreme Way. ” Bodhicitta usually refers to the initial aspiration to practice the Buddhist path and seek enlightenment. But in Mahāyāna Buddhism this desire for enlightenment involves not only self-benefiting, but embraces the aspiration to seek enlightenment for the benefit of others too. Bodhicitta in the above sense is generated by self-power, but Shinrans own standpoint is expressed in Chapter III of the Kyōgyōshinshō (p. 142) where “faith turned-over to the devotee by the power of the Original Prayer” becomes the “Supreme Enlightenment mind, ” corresponding to bodhicitta as the cause of bodhi (enlightenment) and bodhicitta is therefore the “crosswise mind of Enlightenment” due to the other-power of the Original Prayer. 「菩提心」は「阿耨多羅三藐三菩提心」の略語とされるがそれに相当するサンスクリット 語はなく「阿耨多羅三藐三菩提へ向けて心を発す」という形で用いられる.本テキストでは 「無上菩提心 the Supreme Enlightenment mind」・「無上道心 the desire for the Supreme Way」とも いう.通常修行の最初に発こす「さとりを求めて仏道を行おうとする心」（すなわち自利） のことだが大乗仏教では利他的見解を含めて「さとりを求めて世の人を救おうとする心」の ことをいう. 上記の菩提心は自ら発こすという「自力の菩提心」であるが親鸞独自の立場は本テキス トの「信巻」に見られるように本願によって施与（廻向）された「信」がそのまま無上菩 提を成就するのであるから菩提の因としての菩提心であるので本願力の廻向による「横超 の菩提心」つまり他力の菩提心といえる. 12 Bodhi-piṭaka 菩提藏 (C. putizang; J. bodaizō) The body of teachings that expound the path to enlightenment (S. bodhi. 覚りへの道程を説明した教えの集成. Bodhiruci 三藏流支 (C. Sanzang Liuzhi; J. Sanzō Rushi) A monk from North India who arrived in China in 508 and engaged in the translation of Buddhist scriptures; he died in 527. In the Kyōgyōshinshō his name has been abbreviated to Rushi (Ruci) and prefixed by “Sanzō, ” a title of respect given to monks who were well-versed in the Triple Basket. His translations include the Treatise on the Pure Land, which led to Donrans Commentary on the Treatise, and he thus contributed to the formation of the Pure Land teachings. As is mentioned in the Kyōgyōshinshō, he is said to have instructed Donran in the “Pure Land doctrine, ” which in this case is thought to have been either the Sūtra of Meditation or the Treatise on the Pure Land. ボーディルチ（菩提流支）のこと.北インドの人で508 年に中国に来て訳経に従事した. 527 年没.「三蔵流支」の「三蔵」は経（Skt. sūtra）・律（Skt. vinaya）・論（Skt. abhidharma） の三蔵（Skt. tri-piṭaka）に通じた僧を三蔵法師と呼んだことから付せられる尊称である. 『浄土論』を訳出したことで曇鸞の『論註』を生み出し浄土教の形成に寄与した.本テキ ストにあるようにボーディルチは曇鸞に「浄教」（不詳だが『観無量寿経』あるいは『浄土 論』であろうと考えられている）を授けたと伝わっている. bodhisattva 菩薩 (C. pusa; J. bosatsu) A being (sattva) who aspires to enlightenment (bodhi. Originally, this term was used exclusively to refer to Gautama Buddha in his former lives. (In a similar fashion, Amida was Dharmākara Bodhisattva in a former life. With the rise of Mahāyāna Buddhism, all people were considered to have the potential for enlightenment, and so the term “bodhisattva” came to refer to anyone aspiring to enlightenment. The bodhisattva is also termed a “great being” (mahāsattva; see bodhisattva-mahāsattva) and usually signifies a practitioner of Mahāyāna Buddhism as opposed to the śrāvaka or pratyekabuddha. Bodhisattvas also include legendary figures said to have attained a high level of spiritual advancement who appear especially in Mahāyāna scriptures, such as Maitreya, Mañjuśrī, Samantabhadra, Avalokiteśvara (see Kannon) and Mahāsthāmaprāpta (see Seishi. In addition, the term “bodhisattva” is sometimes used as an honorific title for eminent figures in the history of Mahāyāna Buddhism, and in the Kyōgyōshinshō it is usually applied to Nāgārjuna and Vasubandhu. 13 語義としてはさとりを求める衆生のことである.もともとは過去世におけるゴータマ・ブッ ダを指し彼に限定された言葉であった（阿弥陀仏が過去世に法蔵菩薩であったこともこれに 類している）.それが大乗仏教においてさとりの可能性がすべての人に認められたために 広くさとりを求める衆生を指すようになった. 摩訶薩とはサンスクリット語のマハーサットヴァの音写語で偉大な人のことでありその 意味をとって大士とも漢訳される.摩訶薩は菩薩の同義語あるいは形容句であり菩薩摩訶 薩として用いられることが多い. 菩薩と摩訶薩は通常二乗である声聞や縁学に対して大乗仏教の修行者を指す. また菩薩は経典（特に大乗経典）に登場する弥勒文殊普賢観音勢至など高い境 地に達した伝説的な諸菩薩の呼称として用いられる.他に勝れた大乗仏教の歴史的人物の尊 称としても用いられ本テキストにも登場するナーガールジュナ（龍樹）に大士または菩薩 ヴァスバンドゥ（天親・世親）に菩薩の尊称が付されるのが通例である. bodhisattva-mahāsattva 菩薩摩訶薩 (C. pusa mohesa; J. bosatsu makasatsu) Mahāsattva means literally “great being. ” It is used as a synonym or epithet of bodhisattva, and the two terms are frequently used together. Bodhisattva-piṭaka 菩薩藏 (C. pusazang; J. bosatsuzō) The body of teachings that expound the way of the bodhisattva, i. e., Mahāyāna Buddhism. 菩薩の道を説明した教えの集成. bodhisattva-stage of teaching 敎化地 (C. jiaohuadi; J. kyōkeji) The merit gained as a result of the fifth of the five gates of meditation (ekō) i. e., “sporting” (see five gates. Also translated by Suzuki as “stage of missionary activity. ” 五念門（See 五念門）の第五廻向門を因として得られる果の功徳すなわち園林遊戯地門 sporting（See 五種門）の内容をいう.大拙は stage of missionary activity とも訳している. Body of Recompense 報身 【現】悲願に応えた身体 (S. saṃbhoga-kāya; C. baoshen; J. hōjin) Also Buddha of Recompense. One of the three bodies of a Buddha (see triple body. The body of a Buddha endowed with perfect qualities that is acquired as a reward or recompense for the accomplishment of practices undertaken in accordance with vows to become a Buddha made when a bodhisattva (see Original Prayer) the land in which he dwells is called a Land of Recompense. Chapter IV of the 14 Kyōgyōshinshō opens with a renowned passage referring to the Body of Recompense (p. 191) and it is helpful for understanding Shinrans thought. 報身 Body of Recompense（Skt. saṃbhoga-kāya）とは仏の三身の一つで仏の国土の一つで 菩薩が仏になるために発した誓願（See 本願）通りに修行を成就したとき積んだ修行の報い として得た完全な功徳を具えた仏の身体のこと.なお本テキスト「証巻」の冒頭に「報（身）」 を含む名高い一節があり親鸞の思想を理解するために有益である. Body of Response and Transformation 体 (C. yinghuashen; J. ôkeshin 應化身 【現】悲願に応えた身体と変化した身 also ôgeshin) See Body of Transformation. Body of Transformation. を見よ. Body of Transformation 化身 (S. nirmāṇa-kāya; C. huashen; J. keshin) A Buddhas metamorphosic body. Since, in order to save sentient beings, a Buddha takes different forms in accordance with their circumstances (see upāya) it is also referred to as the Body of Response, and sometimes the two are combined in the term Body of Response and Transformation. It usually signifies one of the three bodies of a Buddha (see triple body. When capitalized in Suzukis translation of the Kyōgyōshinshō, “Body of Transformation” and the similar terms “Transformation Body” and “Body of Response and Transformation” refer to transformations of Amida, while the terms “transformation-bodies” and “body of transformation” in the lower case generally refer to the transformations of other entities. 化身とは変化したすがたのこと.仏は衆生を救うためにそれぞれに応じて変化して現れる （See 方便）ので応身ともいう.この二つを合して応化身と漢訳されることもある.通常 仏の三身の一つとして用いられることが多いが本テキストでは大文字の用いられた the Transformation BodyBody of TransformationBody of Response and Transformationは阿弥陀仏 自身の変化で小文字の transformation- bodies・body of transformation は他の主体が変化したす がたである（transformation-bodies of Amida Nyorai とあるので阿弥陀仏自身の変化である）. brahma 梵 (S. brahman; C. fan; J. bon) In Brahmanism, brahman corresponds to the fundamental principle underlying the universe, but it was later deified, becoming the god Brahmā. 梵とはバラモン教において宇宙の根本原理とされた brahman の音写語.もともとは中性の哲 学的原理であったが後に神格化されて梵天（Skt. brahmā）となった. brāhmaṇa 婆羅門 (C. poluomen; J. baramon) The highest of the four social classes in India. Brāhmaṇas (or Brahmins) were chiefly engaged in the study and teaching of the 15 scriptures of Brahmanism and the performance of religious sacrifices. Early Buddhism adopted this traditional concept, but changed its meaning, arguing that someone became a true brāhmaṇa not by birth, but by moral virtue. Brahmanism falls under Hinduism in a broad sense and is an ethnic religion that grew around the brāhmaṇa class, absorbed the Vedic religion, and evolved into present-day Hinduism. In the Kyōgyōshinshō, brāhmaṇas are mentioned in contrast to śramaṇas in a passage quoted from one of the Chinese translations of the Larger Sūtra of Eternal Life (p. 130) and in this case “brāhmaṇas” refers to priests of traditional Brahmanism, while “śramaṇas” refers to free-thinking religious practitioners who were opposed to the teachings of orthodox brāhmaṇas. 婆羅門（以下バラモン）とはもともとインドにおける四姓制度の最上の者で主としてバ ラモン教聖典の学習・教授やさまざまな祭祀を司ることを職としている者のことを指す.原 始仏教では表面的にはインド伝統のこの観念を継承したがその意義内容を改めて真のバ ラモンは生まれによるのでなく徳を具現した人のことであると主張した. バラモン教は広義のヒンドゥー教に含まれる.バラモン教とはインドのバラモン階級を中 心として発達した民族宗教でヴェーダの宗教（Vedism）を継承しヒンドゥー教に展開発達 して現在に至るものである. この文脈は『無量寿如来会』の異訳『無量寿如来会』の一節であり「沙門・婆羅門」とい う対比が見られる.この場合バラモンはインドの伝統的なバラモン教の僧を指し沙門は正 統バラモンに対立して自由な立場で信仰を鼓吹し修行した宗教者たちを指している. Bravest of the World or Bravest One of the World 世雄 (C. Shixiong; J. Seō) A designation of a Buddha, who is so called because he valiantly overcomes all evil passions and subjugates all who oppose him. In the Kyōgyōshinshô, this term refers to Gautama Buddha. 仏の異名.世間において雄々しく一切の煩悩に打ち克ち敵対する者を制伏するので世の勇 者（雄）という.本テキストの文脈ではゴータマ・ブッダのことを指している. broken-fingered 婆羅留枝 (S. Balaruci; C. Poluoliuzhi; J. Bararushi) An alternative name for Ajātaśatru. アジャータシャトルの異名. Buddhabhadra 佛陀跋陀羅(also 佛駄跋陀羅) C. Fotuobatuoluo; J. Buddabaddara) A monk and translator from North India (359-429. He was active during the Eastern Jin dynasty around the same time as Kumārajīva, with whom he came into contact in 16 Changan 長安. Worthy of special note among his translations is the Avataṃsaka Sūtra, which he translated in full for the first time into Chinese and which had an enormous influence in later times. 東晋の訳経僧で北インドの人.生没年は 359-429.鳩摩羅什とほぼ同時代に中国で活躍し 長安では羅什と交流もあった.後世に多大な影響を与えた『華厳経』の全体（大本『華厳経』） を初めて訳出したことが特筆される. Buddha-nature 覚りの本性 佛性 【現】①覚りとなるもの ④覚りの本性 ②覚りという超越性 ⑤内在的な覚りの本性 ③超越的な ⑥覚りその本性 (S. buddha-dhātu; C. foxing; J. busshō) The state of being a Buddha, the essential nature of a Buddha, or the potential to become a Buddha. An important term in Mahāyāna Buddhism, which maintains that all beings are endowed with Buddha-nature, and one of the main themes of the Nirvāṇa Sūtra. Suzuki also uses the word “Buddhahood” in this sense. 仏であること仏の本性あるいは仏となりうる可能性のこと.大乗仏教における重要な術 語の一つでありこれがすべての人間すべての存在に具わっていると言う.大乗の『大般涅 槃経』（See『大般涅槃経』）の主題の一つでもある. 50Buddha of immeasurable Enlightenment 無量覺 【現】計り知れない覚りを有す る覚った方 (C. Wuliangjue; J. Muryōkaku) A reference to Amida. 阿弥陀仏のこと. Buddha of immeasurable purity 無量淸淨佛 【現】計り知れない清浄性を有する覚っ た方 (C. Wuliangqingjingfo; J. Muryōshôjôbutsu) A reference to Amida, so-called because he possesses immeasurable pure virtues. 阿弥陀仏のこと.量り知れない清浄な功徳を有するからこの名称がある. Buddha of Recompense 報佛 【現】悲願に応えて現れた覚った方 (C. baofo; J. hōbutsu) See Body of Recompense. Body of Recompense を見よ. Buddha-seed 佛種 (S. tathāgatatva; C. fozhong; J. busshu) A reference to Tathāgatahood (tathāgatatva) signifying the innate potential to become a Buddha. Related terms include Buddha-nature and matrix or embryo of the Tathāgata (S. tathāgata-garbha. 仏となるための種子を意味する如来性（Skt. tathāgatatva）のことで仏性（Skt. buddha-dhātu） や如来蔵（Skt. tathāgata-garbha）の縁語である. 17 Bussetsu Shobutsu-Amida-samyak-saṃbuddha-saṃbodhi-dan-kado-nindō Sūtra 【現】覚った 方々の中のアミダという無上にして完全な覚りを得た方が人々を救済する経典 See Larger Amida Sūtra. Larger Amida Sūtra を見よ. 18: Cakravartin: See Cakravarti-rāja. Cakravarti-rāja を見よ. Cakravarti-rāja 轉輪王 (C. zhuanlunwang; J. tenrinō) A “wheel-turning king, ” or great ruler. In Indian mythology, an ideal king who unifies and governs the world by means of justice rather than force. The notion of a “wheel-turning” king is thought to derive from the image of a king driving either a chariot or the sun. 偉大な統治者のこと.インド神話において世界を統一支配する帝王の理想像で武力を用いず 正義のみによって全世界を統治するとされる. 転輪とは戦車あるいは日輪（太陽）を馳せるイメージに由来すると考えられている. campaka 瞻蔔華 (C. zhanbo hua; J. senpuku-ke) A flower which emits a strong, sweet scent. 強く甘い香り出す花. candana 栴檀 (C. zhantan; J. sendan) Sandalwood, an aromatic tree of which there are white, red and purple varieties. They are said to be effective against fever and various illnesses. See also gośīrṣa-candana. 香木の一種.白・赤・紫などの諸種があってそれぞれ高熱・風腫などの病に効くという.芳 香を発する. castle of Gandharva 乾闥婆城 【現】ガンダルヴァの城 (S. gandharva-nagara; C. gantapocheng; J. kendatsubajō) Gandharva is a class of heavenly musicians, and “castle of Gandharva” refers to a mirage. Because of its illusory nature, it is used as an analogy for that which is false and does not exist. 天上の音楽師のことをいう.乾闥婆の城は蜃気楼を意味し幻であることから実在しない虚 妄なもののたとえとして用いられる. Catalogue of the Buddhist Books Translated into the Chinese Language Up to the Teigen Era 貞新定釋敎目錄 (C. Zhenyuan xinding shijiao mulu; J. Teigen shinjō shakkyō mokuroku) A catalogue of Chinese Buddhist scriptures by Yuanzhao 照 (dates unknown) a Tang-dynasty monk well-versed in the vinaya (T. 55, no. 2157. Completed in 800, the 16th year of the Zhenyuan 貞 era, it is based on Chishōs Kaigen Catalogue of the Tripiṭaka, of which it is a revised and expanded version. 唐の時代の照（律に精通した僧生没年は不詳）の著作.三十巻（大正 55No. 2157）.智 昇の『開釈教録』を受けこれに補訂を加えた貞十六年（800）までの訳経目録である. causal relation 【現】因果関係: See law of cause and effect. 19 law of cause and effect を見よ. cause and condition (S. hetu-pratyaya; C. yinyuan; J. innen) In 因緣 【現】原因と条件 Early Buddhism both hetu and pratyaya signified “cause, ” but later hetu came to mean “(direct) cause” and pratyaya either “indirect cause” or “condition. ” Suzuki translates the Sino-Japanese equivalent yinyuan/innen in many different ways, depending on the context. 因と縁は原始経典ではともに原因を意味したが後に因を直接原因縁を間接原因あるい は因を原因縁を条件と見なすようになった.大拙は文脈に応じて英訳語を使い分けている. Chikaku 智覺 (C. Zhijue) The third patriarch of the Fayan 法眼 lineage of Zen (904-975. Born in Yuhang 餘杭 in modern Zhejiang province. Family name Wang 王, given name Yanshou 延壽, courtesy name Chongxuan 沖玄. Because he resided at the temple Yongmingsi 永明寺, he was generally known as Yongming Yanshou 永明延壽. His posthumous name was Zhijue, and hence he is also known as Zen Master Zhijue. He advocated syncretism of Zen with the Pure Land teachings and spurred the growth of Nenbutsu Zen. His works include the Zongjing lu 宗鏡錄. 名は延寿永明延寿（永明寺に住したため）と通称される.智覚は賜号で智覚禅師ともいう. 俗姓は王氏字は沖玄余杭（浙江省）の人.生没年 904-975. 法眼宗の第三祖.禅浄一致を説き念仏禅の発展をうながした.『宗鏡録』を著わす. chiliocosm, great 大千・大千世界 (C. daqian or daqian shijie; J. daisen or daisen sekai) See chiliocosms, three thousand. chiliocosms, three thousand を見よ. chiliocosms, three thousand 三千大千世界 【現】①千の三乗の世界 ②十億の世界 (S. trisāhasra-mahāsāhasro lokadhātu; C. sanqian daqian shijie; J. sanzen daisen sekai) According to ancient Indian cosmology, our world is centered on Mt. Sumeru, and one thousand of these worlds make a small chiliocosm (or small one-thousand world) one thousand small chiliocosms make a medium chiliocosm, and one thousand medium chiliocosms make a great chiliocosm. Because this great chiliocosm is made up of a great, medium and small chiliocosm, it is known as a triple-thousand great chiliocosm and consists of 1, 0003 worlds, i. e., 1, 000, 000, 000 worlds, and this is considered to correspond to the range of a single Buddhas teachings. 古代インド人の宇宙観によるとわれわれが住む「一世界」は須弥山（See 須弥）を中心と したものでありこれを 1000 集めたものを「小千世界」「小千世界」を 1000 集めたものを 「中千世界」「中千世界」を 1000 集めたものを「大千世界 great chiliocosm」（「大千」はそ 20 の略称）といいこの「大千世界」は大・中・小の三種の千世界から成っているので「三 千大千世界」すなわち「三つの千世界から成る大千世界」という.したがって「三千大千世 界」は1000 の三乗すなわち十億の「一世界」から成りひとりの仏が教えを説く範囲とされ 上記のような意味をとって「三千」は three times a thousand や triple-thousands などと英訳さ れることもある. Chisha 智者 【現】智者 (C. Zhizhe) The founder of the Tendai school (538-597. Widely known as Great Master Zhizhe of Tiantai. Born in Yingchuan 潁川 in modern Henan province. Family name Chen 陳, given name Zhiyi 智顗, courtesy name Dean 德 安. His writings include the Fahua xuanyi 法華玄義 (T. 33, no. 1716) Fahua wenju 法 華文句 (T. 34, no. 1718) and Treatise on Śamatha and Vipaśyanā, together known as the “three great works of Tiantai, ” although they are largely transcriptions of his lectures by his disciple Guanding 灌頂 (561-632. He was one of the most influential figures in East Asian Buddhism, and his ideas exerted enormous influence on subsequent Chinese and Japanese Buddhism. 天台智者大師と称される.名は智顗.字は徳安 俗性は陳氏潁川（河南省）の人.生没年 538-597. 天台宗の開祖.『法華玄義』・『法華文句』・『摩訶止観』いわゆる天台三大部などを著 わし（ただしほとんどは門人の灌頂の筆録である）後の中国・日本の仏教に最大の影響を 及ぼした人. Chishō 智昇 (C. Zhisheng) A scholar of the Tang dynasty (dates unknown. Well-versed in the vinaya and two vehicles, he resided at the temple Chongfusi 崇福 寺 in Changan 長安. His works include the Kaigen Catalogue of the Tripiṭaka and Shū shokyō raisan gi. 唐の時代の人だが生没年は不詳である. 律（See 律）を善くし二乗（See 二乗）の学に通じ西京の崇福寺に住した.『開釈教録』 二十巻『集諸経礼懴儀』二巻を著わした. Chōrin 張掄 (C. Zhanglun) A layman during the reign of Gaozong 高宗 (r. 1127-62) of the Southern Song (dates unknown. A devotee of the nenbutsu teachings, in his later years he built in his grounds a hall where, in imitation of the White Lotus Society of Huiyuan 慧遠 (334-416) of Mount Lu (Lushan 廬山) he made a daily practice of reciting the nenbutsu. His surviving writings are found in the Rakuhō monrui. 南宋の高宗（1127-1162 在位）の頃の居士だが生没年は不詳である. 21 厚く念仏の法門を尊び晩年にはその邸内に道場を建立し廬山の慧遠（生没年 334-416）の 白蓮社に傚って日課念仏を唱えた.遺文は『楽邦文類』に収録されている. Commentary on the Daśabhūmi 十住毘婆沙論 【現】十の段階を説く経典の注釈 *Daśabhūmi-vibhāṣā or *Daśabhūmika-vibhāṣā; C. Shizhu piposha lun; J. Jūjū bibasha ron) A commentary on the “Ten Stages” chapter of the Avataṃsaka Sūtra, which also circulated as a separate work (see Sūtra of Ten Bhūmis. Attributed to Nāgārjuna, but only a Chinese translation by Kumārajīva (T. 26, no. 1521) is extant. Because the commentary covers only the first two of the ten stages, it has traditionally been considered incomplete, but in recent years it has come to be regarded as an independent treatise complete in its extant form. The ninth chapter, called “Easy Practice, ” had an enormous influence on the formation of the Pure Land teachings in China and Japan. Kumārajīva translated “ten stages” (daśa-bhūmi) as “ten abodes” (shizhu/jūjū 十住) but it should be noted that these differ from the ten abodes included in later theories of forty-two or fifty-two stages in the practice of a bodhisattva. ナーガールジュナ（龍樹）の作と伝わるがクマーラジーヴァ（鳩摩羅什）の漢訳１本（大正 26No. 1521）のみが現存している. 『華厳経』の「十地品」は単独流布していた経典でありその中の初地と第二地のみを解釈 している論書で伝統的に未完とされてきたが近年では独立の論書として完結していると見 なされている. この論の第９章（品）「易行品」は中国・日本の浄土教思想の形成に大きな影響を与えた. なおクマーラジーヴァは「十地」を「十住」と訳したのであって後世の菩薩の階位説であ る五十二位や四十二位の中の「十住」とは異なることには留意すべきである. Commentary on the Treatise 論註・註論 (C. Lunzhu or Zhulun; J. Ronchū or Chūron) A reference to the Wuliangshou jing youpotishe yuansheng jie zhu 無量壽經優婆提舍願生 偈註 (T. 40, no. 1819) also known as the Jingtu lunzhu 淨土論註 or Wangsheng lunzhu 往生論註; the designation Zhulun, reversing the order of the two characters making up Lunzhu, is rather unusual. This work is a commentary on Vasubandhus Treatise on the Pure Land by Donran, and it had an enormous influence on the subsequent development of the Pure Land teachings. It is frequently quoted in the Kyōgyōshinshō, and because it set forth for the first time in the history of the Pure Land teachings the idea of outgoing ekō and returning ekō referred to at the start of Chapter III, it is thought to be the work on 22 which Shinran relied the most when formulating his ideas. It had long been thought that the oldest extant copy was a Kamakura-period edition with Shinrans own interlinear glosses dating from 1256, but more recently a manuscript from 1138 has been discovered. The Commentary on the Treatise is divided into two fascicles, with the first dealing with the verse section of the Treatise on the Pure Land and the second (called the “expository part” by Suzuki) with the prose section. The latter is further divided into ten chapters, and chapters 3-10 are quoted in the Kyōgyōshinshō. The chapter titles are as follows: 1. Gist of the Verses of the Prayer 2. Arousing Contemplation and Producing Faith(p. 197) 3. Particulars of the Contemplation Practice (p. 197) 4. Purity Coming from the Praying Mind (p. 203) 5. To Teach Resourcefully (p. 206) 6. Obstacles That Stand in the Way of Enlightenment (p. 208) 7. Thoughts That Conform with Enlightenment (p. 208) 8. Mutual Inclusiveness as well as the Distinctions (p. 209) 9. Completion of the Objective of the Prayer (p. 211) 10. Completion of the Benefiting Practice (p. 211) 『無量寿経優婆提舎願生偈註』（大正 40No. 1819）のことで略して『浄土論註』『往生論 註』『論註』などという.なお『註論』は例外的な表記で『論註』の語順を入れかえたも のである. 本書は曇鸞がヴァスバンドゥの『浄土論』を注釈した書でその後の浄土教に大きな影響を 与えた.また本テキストにも多く引用され特に親鸞が「教巻」冒頭に記した「往相廻向」 と「還相廻向」の思想を浄土教史上初めて説いているので親鸞が思想的に最も依拠した書と 考えられる.また鎌倉時代の刊本に親鸞自らが加点した本（漢文に日本語読みの訓点等を加 えたもの）が現存最古のものである. Commentary on the Vimalakīrtinirdeśa Sūtra 註維摩詰經 (C. Zhu Weimojie jing; J. Chū Yuimakitsu kyō) A commentary on the Vimalakīrtinirdeśa Sūtra (T. 38, no. 1775) which brings together the interpretations of primarily Kumārajīva, who translated the sūtra into Chinese, and his disciple Sōjō. 大正 38No. 1775.１０巻.『維摩詰所説經』の注釈書で経典の漢訳者である鳩摩羅什とそ の門下の僧肇などの解釈を合わせて編集してある. commentator 釋家 【現】注釈者 (C. shijia; J. shakke) A scholar-monk who 23 interpreted the meaning of sūtras and treatises. In the Kyōgyōshinshō it refers specifically to the Chinese monks Donran, Dōshaku and Zendō and to the Japanese monks Genshin and Genkū, and also to Nāgārjuna in his capacity as author of the Commentary on the Daśabhūmi. 諸々の経論の文義を解釈する人びとのこと. ここでは中国の人師曇鸞道綽善導および日本の源信源空（法然）のことを指して ただし本テキスト中の別の箇所では『十住毘婆沙論』の著者とされる龍樹の呼称としては それは経典『十地経』の注釈書であるため「釈家」（commentatorSee 釈家）が用いられてい company of the right definite assurance 約された 正定聚・定聚・必定・正定 【現】正式に確 (S. niyata-samyaktva; C. zhengdingju, dingju, biding or zhengding; J. shōjōju, jōju, hitsujō or shōjō) A key term for understanding Shinrans thought. Sanskrit niyata means “definite, determinate, ” while samyaktva means “rightness, completeness, ” and as a whole the term refers to the state of being assured of attaining enlightenment. The corresponding Sino-Japanese are variously translated by Suzuki; zhengdingju/shōjōju and dingju/jōju refer to people who are assured of enlightenment, while biding/hitsujō and zhengding/shōjō refer to their state of assurance. In the Kyōgyōshinshō, the 11th of the forty-eight prayers set forth in the Larger Sūtra of Eternal Life is quoted as follows: “If, upon my attaining Buddhahood, all humans and devas who are born in my Country were not to abide in the company of those who have attained the right definite assurance and ultimately realize Nirvāṇa, may I not attain the Supreme Enlightenment. ” Further, the passage relating to the prayer fulfilled is also quoted: “Beings who are born in that Country all abide in the company of those who have attained the right definite assurance. ” On the basis of these statements, Shinran writes: “‘Faith is the mind raised by the power of the Original Prayer, which turns-over all merits to the devotee. Those who have gained the true vajra-mind pass crosswise over the path laden with the five evil forms of existence and the eight kinds of calamities. Further, while living in this world, they will surely be the recipient of the following ten benefits. 10. They will attain to the group of the right definite assurance. ” It is considered, therefore, that one of the core aspects of Shinrans thought is to gain entry 24 to the company of the right definite assurance in ones present life by means of the faith that is turned over to living beings by the power of Amidas Original Prayer. This state of right definite assurance is deemed to be synonymous with non-retrogression, as is indicated by the following statement from the Commentary on the Treatise: “The rightly assured are those who are in the stage of non-retrogression. ” サンスクリット語の samyaktva は「正」・「完全」を意味しniyata は「決定」を意味するので 「正定」と漢訳された.正定聚と定聚とは覚りが決定している人をいい正定と必定とはその 状態や位をいう. 本テキストでは『大無量寿経』の四十八願中の第十一願を引用して 設い我仏を得たらんに国の中の人天定聚に住し必ず滅度に至らずは正覚を取らじ」と.仏願力に縁るがゆえに正 定聚に住せん.正定聚に住せるがゆえに必ず滅度に至らん.“If, upon my attaining Buddhahood, all humans and devas who are born in my Country were not to abide in the company of those who have attained the right definite assurance and ultimately realize Nirvāṇa, may ī not attain the Supreme Enlightenment. ” とありその成就文（See 願成就文）を引用して それ衆生ありてかの国に生まるればみなことごとく正定の聚に住す who are born in that Country all abide in the company of those who have attained the right definite assurance. とある.これらをふまえて親鸞は 信心と言うはすなわち本願力回向の信心なり.…金剛の真心を獲得すれば横に五趣・八難の道を超え必ず現生に十 種の益を獲.何者か十とする.…十には正定聚に入る益なり.“Faith”「which is thereby awakened」 is the mind raised by the power of the Original Prayer, which turns-over all merits to the devotee. …Those who have gained the true vajra-mind pass crosswise over the path laden with the five evil forms of existence and the eight kinds of calamities. Further, while living in this world, they will surely be the recipient of the following ten benefits: …10. They will attain to the group of the right definite assurance. 」 と述べているのでこの阿弥陀如来の本願力によって衆生に回施（廻向成就）される信心によっ て現生に（この世において生きながらに）正定聚に入るということが親鸞の思想の核心の一 つであると見なされている. なお本テキストに『論註』から「正定はすなわちこれ阿毘跋致なり」（The rightly assured are those who are in the stage of non-retrogression. ）が引用されているように正定は阿毘跋致（不退 転See 不退転）と同義である. contemplative or practical 定散 【現】観想的あるいは実践的 (C. dingsan; J. jōsan) This refers to two kinds of good. “Contemplative good” signifies the good cultivated in a 25 state of mental composure or meditation, while “practical good” signifies the good performed in an everyday state of mental distractedness. 本テキストでは定善と散善のことを指していて定善とは精神を統一して修する善であり 散善とは日常の（散り乱れた）心で修する善のことである. crosswise 橫 (C. heng; J. ô) See leap (over) crosswise. leap (over) crosswise を見よ. 26 Daibon hannya kyō 大品般若經 (S. Pañcaviṃśatisāhasrikā –prajñāpāramitā -sūtra; C. Dapin bore jing) A reference to the Mohe bore boluomi jing 摩訶般若波羅蜜經 (T. 8, no. 223) translated by Kumārajīva. A representative exposition of prajñāpāramitā. The Dai chido ron is a commentary on this sūtra. 大正 8No. 223.２７巻姚秦の鳩摩羅什訳.正式には『摩訶般若波羅蜜經』だが『大品般若 経』と略称される.般若波羅蜜を説く代表的な経典のひとつで『大智度論』の註釈対象の経 典である. Dai chido ron 【現】大智度論 大智度論 (S. *Mahā -prajñāpāramitopadeśa or *Mahā –prajñāpāramitā -śāstra; C. Da zhidu lun) An exhaustive commentary on the Daibon hannya kyō (T. 25, no. 1509. It is attributed to Nāgārjuna, but because there exists only a Chinese translation by Kumārajīva, opinion on its authorship is divided. In Japanese Buddhism, it is regarded as an encyclopedia of Buddhism and the seedbed for later Mahāyāna Buddhism. 『大智度論』（大正 25No. 1509）.『摩訶般若波羅蜜経』二十七巻（大正 8No. Pañcaviṃśatisāhasrikā[ mahā] prajñāpāramitā-sūtra）のすべての経文に対して注釈を施した一大 論書で日本仏教の伝統において「仏教百科全書」とも「後の大乗仏教の母胎」ともいわれる. ナーガールジュナ（龍樹）の著と伝わるがクマーラジーヴァ（鳩摩羅什）の漢訳一本のみが 現存するため異説もある. daigo 醍醐 【現】醍醐 (S. sarpis or maṇḍa; C. tihu) Sanskrit sarpis refers to clarified butter and maṇḍa to cream, and in Buddhist scriptures these terms are used to refer to something that is scarce and difficult to obtain. The tastiest among five milk products, tihu/daigo also came to signify the supreme teaching. Suzuki also translates it as “essence of cream” and “maṇḍa. ” サンスクリット語のサルピスは乳製品（乳酪）マンダは乳酪の最も精製されたものを意味す るが経典の用例からは普段なかなか手に入らない希少なものを指していると思われその 意味から醍醐と漢訳されたのであろう.醍醐は乳から精製した五種の乳製品の中で最高に美 味なもの転じて最上の教えを指す.本テキスト中大拙はdaigoessence of cream maṇḍa と 文脈に応じて使い分けている. Dai Muryōju kyō sho 大無量壽經疏 (C. Da Wuliangshou jing shu) A commentary on the Larger Sūtra of Eternal Life by Hōi, but it is no longer extant. 法位の作.『大無量寿経』の注釈書だが現存しない. Daishū Sūtra 大集經 (S. Mahāvaipulya-mahā- saṃnipāta-sūtra; C. Daji jing; J. 27 Daishū kyō also Daijikkyō) A reference to the Da fangdeng daji jing 大方等大集經 (T. 13, no. 397) the first 30 fascicles of which were translated by Dharmakṣema and the last 30 fascicles by Narendrayaśas (490-589. The Kyōgyōshinshō cites a passage from this sūtra quoted in the Anraku shū which appears to have been taken from the “Haihui pusa pin” 海慧菩薩品 (S. Sāgaramati-paripṛcchā) translated by Dharmakṣema, but because the quotation given in the Anraku shū does not tally with the extant Chinese translation, it is thought to be either an adaptation of the passage in question or a quotation from another translation no longer extant. 『大方等大集経』（六十巻.大正 13No. 397）のことで前三十巻はダルマクシェーマ（曇 無讖）訳後三十巻はナレンドラヤシャス（那連提耶舎）訳である. 本テキストが引用しているのは『安楽集』中の一文であり『安楽集』中に引用された『大集 経』はダルマクシェーマ訳の「海慧菩薩品」（Skt. Sāgaramati-paripṛcchā）の一部と見なさ れるが現存のものとは一致しないのでそれを取意したものと考えられる. deva 天 (C. tian; J. ten) The original meaning of Sanskrit deva is “that which shines, ” and it is cognate to Greek zeus and Latin deus. It originally signified the gods of Brahmanism, many of whom were primarily deifications of either constituent elements and phenomena of the natural world or forces believed to govern these phenomena. The term deva was later adopted by Buddhism, where it refers to divinities or their abodes. Divinities recognized by Buddhism include Brahmā (see brahma) Indra, nāgas and yakṣas. As an abode of divinities, deva is ranked foremost among the six paths, and according to the Abhidharmakośabhāṣya there are twenty-seven such abodes. Also translated by Suzuki as “gods. ” 天のサンスクリット語 deva の原意は「輝くもの」でギリシア語の zeus やラテン語の deus と 語源を同じくし本来はバラモン（See 婆羅門）教の神々をいう.それらの多くは主として自 然界の構成要素・諸現象あるいはそれらの背後に存すると想定された支配力を神格化して崇拝 の対象としたものである.それらが仏教に取り入れられ通常神または神が住む場所（天界 Skt. svarga）を意味する.神としては梵天・帝釈天（See 帝釈天）・龍（See 龍）・夜叉（See 夜叉）などが挙げられる.また神が住む場所としては六道（See 六道）の一つとしてその 最上位に置かれ『倶舎論』によると二十七種があるとされる. Devadatta 提婆達多・提婆達・調達 【現】デーヴァダッタ (C. Tipodaduo, Tipoda or Diaoda; J. Daibadatta, Daibadatsu or Jōdatsu) Said to have been either Gautama Buddhas cousin or Ānandas elder brother. Although a disciple of Gautama, he is 28 known for having subsequently turned against him. ゴータマ・ブッダの従兄弟ともアーナンダ（阿難）の兄ともいわれる. ゴータマ・ブッダの弟子であったが後ゴータマ・ブッダに敵対したことで有名である. dhāraṇī 總持 【現】ダラーニ (C. zongchi; J. sōji) Sanskrit dhāraṇī refers to the act of holding or retaining, specifically in the mind, and it can thus also signify “memory. ” In Esoteric Buddhism it came to signify special verbal formulae believed to have great power. In a passage from Vasubandhus Treatise on the Pure Land quoted three times in the Kyōgyōshinshō (pp. 61, 65, 66) it is generally considered that the gāthā of vows encapsulates (zongchi/sōji) the content of the Larger Sūtra of Eternal Life, but in his translation Suzuki appears to have understood “gāthā of vows” and zongchi/sōji as parallel terms, translating the latter as “dhāraṇīs. ” There exist two different renderings of the said phrase in Japanese by Shinran, and one of them does in fact support Suzukis interpretation. サンスクリット語のダーラニーは保持する行為・記憶の保持などを意味しその意味をとって 「総持」と漢訳された.密教においては特に呪句として重要視された. pp. 61, 65 の文脈では通常世親の『浄土論』中の韻文（『願生偈』）全体が『大無量寿経』 を総持する役割であると考えられている（願偈を説きて総持して）が大拙は韻文と総持と を and で結び並列して（ともに目的語として英訳して）いるので韻文と総持とは別のものと いう理解をもっていたようである. dharma 法 【現】①原理 ⑥真実の教え ②教え（Dharma） ③あらゆるものごと ⑤真理（Dharma） (C. fa; J. hō) A term with multiple meanings, including law, justice, Gautama Buddhas teachings, quality, attribute, cause, and constituent element (of existents) but its original meaning is considered to be “that which sustains human action. ” Among its various meanings, the meanings of “Gautama Buddhas teachings” and “constitutent element” are peculiar to Buddhism. The latter meaning in particular has bearings on the very fundamentals of Buddhism, as can be seen in statements such as “all formative forces (saṃskāra; i. e., conditioned dharmas) are impermanent, ” “all constituent elements (dharma) are without self” (see four perverted views) and “all constituent elements are empty” (see emptiness. In India there was much debate about dharma in this sense, but in Chinese and Japanese Buddhism interest moved to other subjects. In his translation of the Kyōgyōshinshō, Suzuki uses “Dharma” (capitalized) in two senses: 1) the teachings of Gautama Buddha, accepted as truth by Buddhists, and (2) in terms 29 such as Dharma-body and One Dharma, where it refers to dharmatā (see Dharma-nature, reality) and, according to Suzuki, is “the very principle that perfectly maintains all existents. ” There are also a number of instances in which he translates dharma in the sense of “constituent elements” as “all things. ” 多義ある術語で法則・正義ゴータマ・ブッダの教え徳・属性因存在（事物）の構成 要素などでありその意味から「法」と漢訳されたが dharma の語源から「人間の行為を 保つもの」が原意とされる. このうち「ゴータマ・ブッダの教え」と「存在（事物）の構成要素」とは仏教に限定され る用法である.なお「存在（事物）の構成要素」に関しては「諸行無常」（諸行とは有為 法すなわち無常の世界を構成する諸要素のことSkt. saṃskṛtaSee 無為）・「諸法無我」（See 四顛倒）・「諸法空」などといわれるように仏教思想の根幹に関わっていてその論議はイ ンドでは活発であったが本テキストを含め中国・日本では低調であり別の関心に移行し 大拙は本テキスト中の大文字の Dharma を次の二種の意味で用いているように思われる. ① 仏教徒が真理・真実として受け止める「ゴータマ・ブッダの教え」に関わるもの ② 法身や一法句（See 一法句）などというときの法はdharmatā（See 法性実相」）を指し 大拙によるとそれは「すべての存在を完全満に保たせる原理そのもの」を意味する. また少数ではあるが「存在（事物）の構成要素」を all things と英訳している. Dharma-body 法身 【現】①教えが顕現した姿 ③真実の教えの身体 dharma-kāya; C. fashen; J. hosshin) The “body of the Dharma” or “that which has the Dharma for a body. ” One of the three bodies of a Buddha (see triple body) also referred to as “Dharma-nature body. ” In contradistinction to the physical body of Gautama Buddha, the Sarvāstivāda school of Nikāya Buddhism referred to his teachings as “Dharma-body, ” while Mahāyāna Buddhism came to refer to absolute truth as “Dharma-body. ” Of importance in this connection is Suzukis statement that “wisdom assumes a personality through compassion, and this is called the Dharma-body. ” Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to the Dharmakāya (p. 191) and it is helpful for understanding Shinrans thought. ダルマの身体あるいはダルマを身体としているもののことで「法性身」ともいい仏 の三身の一つである.ゴータマ・ブッダの肉身に対して部派仏教の説一切有部（Skt. Sarvāstivādin） （See 大乗）では彼の説いた教法などを「法身」と呼び大乗仏教では絶対的な真理を「法身」 30 と呼ぶようになった. また大拙が「智（智慧）は悲（慈悲）によって人格となるこれを法身という」と論文中で 述べていることは重要である.なお本テキスト「証巻」の冒頭に「法身」を含む名高い一節 があり親鸞の思想を理解するために有益である. dharma-dhātu 法界 【現】真実の場 (C. fajie; J. hokkai) An important and difficult term in Mahāyāna Buddhism. Its difficulty is partly due to the multiple meanings of dharma and, in a Sino-Japanese context, to the fact that Kumārajīva translated dharma-dhātu as Dharma-nature, whereas Genjō translated it as “Dharma-realm. ” The Sanskrit term dharma-dhātu means literally “element of the dharma, ” but in the Abhidharma scholasticism of Nikāya Buddhism it signifies all objects of consciousness and, by extension, all existents. In the Mahāyāna it also refers to the source of all things and is used as a synonym for Suchness or Dharma-nature. In the Kyōgyōshinshō it is mentioned in connection with Tojun, and it is therefore considered to refer to fajie as used in the Huayan 華嚴 school founded by him, that is, to the real world as a manifestation of truth. 大乗仏教における重要かつ難解な術語の一つである.それは法 dharma （See 法）という語 の多義性さらに鳩摩羅什と玄奘という二大訳経家の訳語の不一致すなわち羅什は dharma-dhātu を「法性」と訳したが玄奘はそれを「法界」と訳したことなどが理由になっ ていると考えられる. ダルマダーツという梵語の字義からは「ダルマの要素」であるが部派仏教（See 大乗）のア ビダルマ（法の研究Skt. abhidharma）では意識の対象となるすべてのものごとまたは広く 存在するものすべてを指す.大乗仏教では事物の根源の意をもあらわし「真如」や「法性」 の同義語としても用いられる. 本テキストでは「杜順（See 杜順）が法界について熟知している」という文脈に用いられてい るので彼が開いたとされる華厳宗における「法界」すなわち真理そのものの現れとして の現実の世界を含意していると見なされる. Dharma-essence 【現】教えの本質: See Dharma-nature. Dharma-nature を見よ. Dharma-in-itself 【現】教えそのもの: See Dharma-nature. Dharmākara Bodhisattva 法藏菩薩・法處比丘 【現】覚りを求めるダルマーカラ Fazang Pusa or Fachu Biqiu; J. Hōzō Bosatsu or Hōsho Biku) The name of Amida when 31 he was still a bodhisattva in the stage of practice. According to the Larger Sūtra of Eternal Life, long ago when a Buddha named Lokeśvara-rāja Buddha appeared in the world, a certain king heard him preaching the Dharma, whereupon the king aroused the aspiration for enlightenment (bodhicitta) abdicated his throne, and became a monk. This monk was Dharmākara, who during the course of many eons of practice made forty-eight prayers and upon their fulfillment became the Buddha Amida. 阿弥陀仏の修行時代の名.『大無量寿経』によるとむかし世自在王仏が世に出現した時一 人の国王がその説法を聞いて菩提心を発し王の位を捨てて比丘（See 比丘道俗四衆）と なった.この比丘が法蔵菩薩のことでその後も限りなく長い間修行を続け四十八願を立て それらの願を成就して阿弥陀仏になったとされる. Dharmakāya 【現】③真実の教えが具現した身体 えが体現した身体 ④体現された真実の教え ⑤教: See Dharma-body. Dharma-body を見よ. Dharmakṣema 曇無讖三藏 【現】ダルマクシェーマ (C. Tanwuchen Sanzang; J. Donmushin Sanzō) A monk and translator from Central India (385-433. He initially studied Theravāda Buddhism, but later converted to the Mahāyāna. Traveling from Kucha in Central Asia, he arrived in Guzang 姑臧 (Gansu province, China) where he translated many sūtras, including the Nirvāṇa Sūtra and Sūtra of the Lotus of Compassion. The designation “Sanzō” added to his name in the Kyōgyōshinshō is a title of respect given to monks who were well-versed in the Triple Basket. サンスクリット名ダルマクシェーマは曇無讖と音写される.中インド出身の訳経僧で生没 年は 385-433 である. 初め上座仏教を学んだが後に大乗仏教に帰し西域の亀茲国から姑蔵（甘粛省）に入って 『大般涅槃経』『悲華経』等の経典を訳出した. なお漢文原文には「曇無讖三蔵」とあるがこの「三蔵」は経（Skt. vinaya）・ 論（Skt. abhidharma）の三蔵（Skt. tri-piṭaka）に通じた僧を三蔵法師と呼んだことから付せられ る尊称である. Dharma-nature 法性 【現】真実の本質 (S. dharma-dhātu or dharmatā; C. faxing; J. hosshō) An important and difficult term in Mahāyāna Buddhism. Its difficulty is partly due to the multiple meanings of dharma and, in a Sino-Japanese context, to the fact that Kumārajīva translated dharma-dhātu as “Dharma-nature, ” whereas Genjō used “Dharma-nature” to translate dharmatā, which Kumārajīva had translated as reality. 32 Depending on the context, Suzuki translates faxing/hosshō as “Dharma-essence, ” “Dharma-nature, ” “Dharma itself” or “Dharma-in-itself. ” Some of these different renderings appear in quotations from the Commentary on the Treatise, and it is not immediately clear why Suzuki, who was a keen reader and student of this work, should have translated the same term in different ways. According to Suzuki, in terms such as Dharma-body and One Dharma “Dharma” refers to dharmatā, which signifies “the very principle that perfectly maintains all existents. ” Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to Dharma-nature (p. 191) and it is helpful for understanding Shinrans thought. dharma-dhātu を「法性」（See 法界）と訳したがその羅什が「実相」（See 実相）と訳した dharmatā を玄奘が「法性」と訳したことなどが理由になっていると考えられる. 大拙は文脈を考慮してDharma-essence（ダルマの本質）Dharma-nature（ダルマの本性） Dharma itself（ダルマそのもの）Dharma-in-itself（そのもののダルマ）などと英訳している. なおDharmaDharma-natureDharma-in-itself, は同じ『論註』からの引用であるのに『論註』 を原書で愛読し研鑽していた大拙がこのように訳し分けた意図は俄には掴み難い.ただし 大拙は〈法身や一法句（See 一法句）などというときの法はdharmatā（See 法性実相）を指 しそれは「すべての存在を完全満に保たせる原理そのもの」を意味する〉という.また 本テキスト「証巻」の冒頭に「法性」を含む名高い一節があり親鸞の思想を理解するために 有益である. Dharmarakṣa 竺法護 (C. Zhu Fahu; J. Jiku Hōgo) A monk and translator of the Western Jin dynasty who was born in Dunhuang 敦煌 (239-316. Among translators of Buddhist scriptures into Chinese predating Kumārajīva, he stands out for both the quality and quantity of his translations, and many of the works he translated are important in terms of doctrinal content or Buddhist beliefs. 西晋の訳経僧で敦煌の人.生没年は 239-316.その訳経は鳩摩羅什以前としては質量とも に優れ教理的・信仰的にも重要なものが少なくない. Dharma-store 法藏 【現】教えの蔵 (S. dharma-kośa; C. fazang; J. hōzō) A storehouse of the Buddhas teachings. It refers to the Buddhist scriptures in their entirety. 教えの蔵仏の説いた教説のことで経典全般を指す. Dharma-treasure 法財 【現】①教えの宝 33 ②教えという宝 (C. facai; J. hōzai) The riches of the Buddhist Dharma, as distinguished from worldly riches such as gold and silver. 世間における金銀等の財宝すなわち世財に対して仏法を財宝に譬えて法財という. Dharma-world 法界 【現】あらゆるものごとの世界 (S. dharma-dhātu; C. fajie; J. hokkai) Suzuki uses this term in the sense of “ the world of all existents. ” See also dharma-dhātu. 一切諸法（すべてのもの・すべてのこと）の世界の意味で使われている. dhyāna 禪 (C. chan; J. zen) See Zen. Zen を見よ. Dīpaṃkara 燃燈 【現】ディーパンカラ (C. Niandeng; J. Nentō) Literally, “Light-causer. ” One of the past Buddhas mentioned in tales of Gautama Buddhas past lives that began to be composed after his death. Dīpaṃkara is said to have foretold Gautamas future attainment of Buddhahood when he was still practicing as a bodhisattva in a past life. サンスクリット名ディーパムカラの「灯火を輝かす」という意味を取って燃灯仏.ゴータマ・ ブッダの滅後その過去世物語やゴータマ以外の仏が説かれるようになりその過去世に於 いて菩薩として修行中のゴータマに 「未来にさとりを開いて仏になる」と予言 （授記Skt. vyākaraṇa See 普授）したと伝えられる仏のこと. disciplinary stage 因地 【現】①修行中の身 ②修行中 ③修行に就いていた時 yindi; J. inji) In the Kyōgyōshinshō it refers not to the causal stage of practice as opposed to the resultant stage of Buddhahood, but to Dharmākara Bodhisattva when he first aroused the aspiration for enlightenment and began practicing. 仏果に対する因位のことではなく法蔵菩薩が初めて発心して修行した時のことをいう. doing-nothing-ness 【現】何もしない: See non-doing. non-doing を見よ. Donran 曇鸞 【現】曇鸞 (C. Tanluan) The founder of the Pure Land teachings in China (476-542. Born in Datong 大同 prefecture in modern Shanxi province. He initially studied Sanron doctrine and the Dai chido ron, and in order to master these he set about studying Daoist techniques for gaining immortality. But on meeting Bodhiruci, who instructed him in the “Pure Land doctrine” (thought to have been either the Sūtra of Meditation or the Treatise on the Pure Land) he embraced the Pure Land teachings. He wrote several works, including the Commentary on the Treatise, a 34 commentary on the Treatise on the Pure Land, and lived at the temple Xuanzhongsi 玄中 寺 in Fenzhou 汾州, Shanxi province. He was counted by Shinran as the third of the seven patriarchs of the Pure Land teachings, and in the Kyōgyōshinshō great importance is placed on him as the author of the Commentary on the Treatise. The character for ran in Shinrans name is thought to have been taken from the second character of Donrans name. 中国の大同府（山西省）の人中国浄土教の開祖とされる.生没年は 476-542？.初め三論お よび『大智度論』を研鑽しその遂行のために不老不死の仙術を学ぼうとしたがボーディル チ（菩提流支）より「浄教」（不詳だが『観無量寿経』あるいは『浄土論』であろうと考えら れている）を授かり浄土教に帰し『浄土論』の注釈書である『論註』他を著した.汾州（山 西省）の玄中寺に住したことがよく知られている. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第三に挙げられ本テキストでは『論 註』の著者として重要視されている.なお親鸞の「鸞」の字は曇鸞のそれに由来すると考 えられている. Dōshaku 道綽 【 現】 道綽 (C. Daochuo) A scholar-monk who helped lay the foundations of the Pure Land teachings in China (562-645. Born in Bingzhou 幷州 in modern Shanxi province. One day he happened to read Donrans epitaph at the temple Xuanzhongsi 玄中寺 in Fenzhou 汾州, Shanxi province, whereupon he embraced the Pure Land teachings. He lectured frequently on the Sūtra of Meditation, promoted the nenbutsu, and wrote the Anraku shū. He was counted by Shinran as the fourth of the seven patriarchs of the Pure Land teachings. 中国の幷州（山西省）の人汾州（山西省）の玄中寺の曇鸞の碑を見て浄土教に帰し多く『観 無量寿経』を講じ念仏を勧めた. 『安楽集』を著す.生没年は 562-645. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第四に挙げられている. 35 efficient cause をもたらす要因 增上緣 【現】②恩恵をもたらす要因 ⑥実現する要因 ③可能にする要因 ④効果 (S. adhipati-pratyaya; C. zengshang yuan; J. zōjō en) In the Kyōgyōshinshō, one of three causes or conditions posited by Zendō, i. e., intimate condition, close condition, and efficient condition, the last of which refers to the fact that Amidas Original Prayer acts as a powerful condition conducive to rebirth in the Pure Land. Originally, adhipati -pratyaya was one of four conditions expounded in the Abhidharmakośabhāṣya, etc., i. e., causal condition (S. hetu -pratyaya) immediate condition (samanantara -pratyaya) supportive condition (ālambana -pratyaya) and efficient condition. 四縁の一つであるが本テキストの用例は善導の説であり彼は親縁・近縁・増上縁の三縁を 用いこの場合の増上縁は阿弥陀仏の本願がすぐれて強い縁となって衆生を往生させるこ とをいう. ちなみに四縁とは『倶舎論』などに説かれるもので因縁（Skt. hetu-pratyaya）等無間縁 （次第縁ともいうSkt. samanantara-pratyaya）所縁縁（縁縁ともいうSkt. ālambana-pratyaya） 増上縁である. Eightfold Path 八道 【現】八種の正しい実践 (S. āryāṣṭāṅga-mārga; C. badao; J. hachidō) Eight items of right practice for attaining Nirvāṇa, said to have been taught by Gautama Buddha in his first sermon: 1) right views (S. samyag -dṛṣṭi. 2) right thought (samyak -saṃkalpa. 3) right speech (samyag -vāc. 4) right conduct (samyak -karmānta) 5) right livelihood (samyak -ājīva. 6) right effort (samyag -vyāyāma. 7) right mindfulness (samyak -smṛti) and (8) right concentration (samyak -samādhi. 八聖道のこと.理想の境地（涅槃）に達するための八つの正しい実践項目でゴータマ・ブッ ダが初めて説法（転法輪 Skt. dharma-cakra-pravartana）した時に説かれたといわれている.その 八つとは以下の通り. ① 正見（Skt. samyag-dṛṣṭi）すなわち正しい見解. ② 正思（Skt. samyak-saṃkalpa）すなわち正しい思惟. ③ 正語（Skt. samyag-vāc）すなわち正しい言葉. ④ 正業（Skt. samyak-karmānta）すなわち正しい行い. ⑤ 正命（Skt. samyak-ājīva）すなわち正しい生活. ⑥ 正精進（Skt. samyag-vyāyāma）すなわち正しい努力. ⑦ 正念（Skt. samyak- ）すなわち正しい思念. ⑧ 正定（Skt. samyak-samādhi）すなわち正しい精神統一. 36 eight kinds of calamities 八難 【現】八種の困難な境遇 (S. aṣṭa akṣaṇāḥ or aṣṭa akṣaṇāni; C. banan; J. hachinan) Eight states or circumstances in which one is unable to see a Buddha or listen to his teaching: 1) hell; 2) realm of hungry ghosts; 3) realm of animals (— these three realms correspond to the three evil forms of existence, where one can neither see nor hear the Buddha on account of severe pain and suffering) 4) Heaven of Longevity, where beings have no desire to seek the truth because of their enjoyment of longevity; 5) Uttarakuru, a continent to the north of Mt. Sumeru, where there are too many pleasures; 6) being blind, deaf or dumb, and thus having impaired sense organs; 7) being knowledgeable about secular matters, on account of which one does not follow correct reasoning; and (8) being born before a Buddhas birth or after his death, when there is no Buddha in the world. 仏を見ることができず仏法を聞くことができない境界に八種ある.八難処ともいう. ① 地獄 ② 餓鬼 ③ 畜生 以上の三悪趣（See 三悪趣）は苦痛が激しいため. ① 長寿天長寿を楽しんで求道心がおこらないため. ② 辺地（北俱廬洲Skt. Uttara-kuru須弥山の北にある世界）ここは楽しみが多すぎるため. ③ 盲聾瘖瘂感覚器官に欠陥があるため. ④ 世智弁聡世俗智に長けて正理に従わないため. ⑤ 仏前仏後仏が世にましまさぬ時のため. eight objects of worldliness 世八法 (S. aṣṭa lokadharmāḥ; C. shi bafa; J. yo no happō) Eight ways of the world: 1) profit (S. lābha. 2) loss (alābha. 3) fame (yaśas. 4) infamy (ayaśas. 5) censure (nindā. 6) praise (praśaṃsā. 7) pleasure (sukha) and (8) suffering (duḥkha. These are also likened to the wind and known as the “eight winds” because they stir peoples minds. Human life is invariably accompanied by these eight ways of the world, and they defile both self and others. 世間の八種のならわし.利益（Skt. lābha）・損失（Skt. alābha）ほまれ（Skt. yaśas）・そしり （Skt. ayaśas）非難（Skt. nindā）・称讃（Skt. praśaṃsā）楽しみ（Skt. sukha）・苦しみ（Skt. duḥkha）. これらは人の心をゆり動かすので風に喩えられ「八風」ともいわれる.人生生活には必ずこ れら八事があって自他を汚すとされている. 37 eighty signs 八十隨形好 【現】八十の極めて優美な徴 (S. aśīty-anuvya–jana; C. bashi suixinghao; J. hachijū zuigyōkō) Eighty secondary physical attributes of a Buddha. See thirty-two marks of excellence. 八十随形好（Skt. aśīty-anuvyañjana）とは仏の身体を飾るといわれる八十の副次的特徴のこと. ekō 廻向 【現】働きかけ (S. pariṇāma; C. huixiang) A key term for understanding Shinrans thought. Sanskrit pariṇāma means “change, ” but in Buddhism it is often used in the sense of “directing (towards)” and is frequently translated as “transference of merit. ” Suzuki renders it as “(merit- turning-over. ” Generally it means to dedicate the merits gained through ones own practices to ones attainment of enlightenment. But because Shinran regarded himself as a grievously sinful being (or vilest criminal) and adopted a position based on faith, relying on Amidas Original Prayer and rejecting self-power, he understood ekō to mean that Amida directs his merits to sentient beings and thereby extends salvation to them, and he therefore considered it to be underpinned by other-power. See also outgoing ekō. 梵語では「変化」を意味するが仏教では「めぐらしさしむけること」として用いられる. 通常「自分の修した善因を仏となる（菩提を得る）ことにさしむける」などの自力の廻向を いうが親鸞は自己を罪悪深重と自覚し阿弥陀仏の本願を頼りとして自力を離れるという信に 立つので廻向を「阿弥陀仏がその功徳を衆生にめぐらし施して救いのはたらきをさしむける」 と了解し他力 other-power すなわち本願力の廻向として用いる. なお親鸞独自の理解の詳細は See 往相廻向. emancipation 解脫 【現】①精神的自由 ②解放されること (S. mokṣa, vimukti or vimokṣa; C. jietuo; J. gedatsu) Release from the bonds of delusion (i. e., passions, birth-and-death, transmigration) resulting in a state of complete spiritual freedom (i. e., Nirvāṇa. The attainment of this state of emancipation is taught not only by Buddhism, but also by most schools of Indian thought. 迷いの束縛（すなわち煩悩 kleśa生死輪廻・流転など）を離れること.これによって完全な 精神的自由（すなわち涅槃）を得る.仏教のみならずインド思想全般で説かれる理念である. emptiness 空・虛無 【現】①空 ②空虚 ③虚空 (S. śūnyatā; C. kong or xuwu; J. kū or komu) One of the more difficult terms in Buddhist thought. Sanskrit śūnyatā is an abstract noun formed by adding the suffix -tā to the adjective śūnya “empty (of) ” and it signifies non-substantiality, or the absence of any fixed or independent nature or existence 38 (svabhāva. Nāgārjuna argued that emptiness constituted the content of Gautama Buddhas enlightenment, and he asserted that this “emptiness” was not the same as nothingness, but meant that all things (dharmas) lack substantiality and are characterized by dependent co-arising (S. pratītya-samutpāda. But as Mahāyāna Buddhism evolved in China, the distinction between emptiness and nothingness was blurred on account of the fact that Kumārajīva translated śūnyatā as both kong (empty) and wu (nothing) and wu was also an important term in Daoist thought that was used in Zen schools to refer to the state of enlightenment. It is thus important to bear in mind that in China “nothingness” had connotations pertaining to religious practice and was not a nihilistic notion. Suzuki, whose own position was rooted in Zen, stated that “emptiness holds within itself limitless possibilities “and further wrote: “The Buddhist idea of Emptiness is not gathered from the negation of individual existences but from the transcendental point of view as it were. ” 「空 emptiness」は仏教思想を代表する難解な術語の一つである. サンスクリット語の śūnyatā は「空（から）の」を意味する形容詞 śūnya に抽象名詞語尾を添 えたものでしばしば「空性」（すなわち空であること）と訳され固定的実体（特に大乗仏 教においては自性 svabhāva）の無いことを意味する. ナーガールジュナは「空」こそがゴータマ・ブッダの覚りの内容に他ならないことを論じ この「空」は無なのではなくすべての事物（諸法）は無自性であり縁起（Skt. pratītya-samutpāda 縁って生起すること）すると説いた.しかし後に大乗仏教が中国に展開するようになると 鳩摩羅什が śūnyatā を「空」と「無」の両方を用いて漢訳したこと 「無」は老荘思想（道家哲 学）の重要な術語であったことさらに禅宗においては覚りの境地を指すことなどから空 emptiness虚空 emptiness of space虚無 nothingness-as-it-is虚無 emptiness の境界は不鮮明になっ ていると思われる.例えば虚無 emptiness は『大無量寿経』中の虚無 nothingness-as-it-is を曇 鸞が解釈した文章中のものであるがこれはそのような中国の事情なども勘案すべきであろう. いずれにしても中国における「無」は実践的表現であってニヒリズム的な「無」ではない ということは重要である. また禅に自ら立脚していた大拙は「空はその中に無限の possibility（可能性）をもってい る」と述べ「仏教の空の観念は個物の存在の否定──あるいは相対性的立場ともいうべきと ころから得られたものではなくいわば超絶的見地から得られたものである the Buddhist ideas of Emptiness is not gathered from the negation of individual existences but from the 39 transcendental point of view as it were. 」とも論じている. Enlightenment-Food 助菩提・菩提資糧論 【現】覚りの糧 (S. Bodhisaṃbhāra-śāstra; C. Zhu puti or Puti ziliang lun; J. Jo bodai or Bodai shiryō ron) Although this work is attributed to Nāgārjuna, only a Chinese translation of the Sui dynasty by the South Indian monk Dharmagupta (d. 619) survives (T. 32, no. 1660. It expounds the theory and practice of the Mahāyāna bodhisattva path with a focus on prajñāpāramitā, which is practiced by the bodhisattva as nourishment or “food” for enlightenment. だ つ ま 『菩提資糧論』（大正 32No. 1660）のこと.龍樹（Skt. Nāgārjuna）の作と伝わるが隋の達摩 ぎゅう た 笈 多（南インドの人没年 619Skt. Dharmagupta）の漢訳のみが現存する. 般若波羅蜜を菩提の資糧と論ずる書すなわち菩薩によって実践される悟りの資糧としての 般若波羅蜜を中心にして大乗菩薩道の理論と実践を説く論書である. eraṇḍa 伊蘭 (C. ilan; J. iran) The castor-oil plant, whose foul smell was often contrasted with the sweet fragrance of candana. 植物の名で古来悪臭ある毒草として芳香ある栴檀に対して用いる. Eshō 慧沼 【現】慧沼 (C. Huizhao) A monk of the Hossō school during the Tang dynasty (650. Because he resided at the temple Dayunsi 大雲寺 in Zizhou 淄州 in modern Shandong province, he was known as the Great Master of Zizhou. He studied Hossō doctrine first under Genjō, the great translator and founder of the Hossō school, and then under his disciple Ji 基 (632-682. He wrote the Konkōmyō saishōō kyō sho. 唐の時代の法相宗の僧で淄州（山東省）の大雲寺で活躍し淄州大師と称された.名は慧沼 （Eshō）.生没年は 650-714. 初め玄奘（法相宗の祖で唐の時代の大翻訳家.生没年は 602-664）に仕え後に基（慈恩大師 と呼ばれる玄奘の弟子生没年は 632-682）に師事し法相の学を修めた. essence of cream 【現】醍醐という乳脂肪のエッセンス: See daigo. Daigo を見よ. Exposition of the Sūtra of Meditation 觀經義 (C. Guanjing yi; J. Kangyō gi) A reference to the Guan Wuliangshou fo jing shu 觀無量壽佛經疏 (T. 1753) a commentary on the Sūtra of Meditation by Zendō. Because it consists of four volumes, it is also known as the Four-Scroll Commentary (Sitie shu / Shijō sho 四帖疏. In comparison with other commentaries on the same sūtra, particular importance is attached to this commentary on account of the fact that it shows the Sūtra of Meditation to be a scripture 40 that explains the essentials for rebirth by the ordinary person in the Pure Land. 『観無量寿仏経疏』（大正 37No. 1753）のことで善導の著である.「玄義分」「序文義」 「定善義」「散善義」の四巻から成るので『四帖疏』（しじょうしょ）ともいう. 『観無量寿経』の注釈書であるが他の同経の諸注釈書に比して同経が凡夫のための浄土往 生の要義が説かれた経典であることを明らかにしたことにおいて重要視されている. expositor 論家 【現】解説者 (C. lunjia; J. ronge) A scholar-monk who wrote treatises about the sūtras to spread the Buddhist teachings. In the Kyōgyōshinshō it refers specifically to the Indian scholars Nāgārjuna and Vasubandhu, although Nāgārjuna, in his capacity as author of the Commentary on the Daśabhūmi, is also referred to as a commentator. 経典の論書を著して仏教を宣揚したインドの学者たち. この文脈ではインドの人師龍樹と世親の二人を指す. 41 faith 信・信樂 【現】①信頼（faith） ②信念 ③信 (C. xin or xinle; J. shin or shingyō) Also true faith, great faith, faith and joy, or believing mind. A key term for understanding Shinrans thought. In Buddhism, faith (S. śraddhā) is generally defined as that which purifies the mind, but Shinran basically uses it in the sense of “true faith” or “great faith. ” Shinran takes up “true faith” in Chapter III of the Kyōgyōshinshō, i. e., “The Collection of Passages Expounding the True Faith of the Pure Land. ” While “faith” does not appear in the full title of the Kyōgyōshinshō (The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land) the special importance of this chapter is clear from the fact that it has a separate preface. “Great faith” is defined at the start of Chapter III as “the true cause leading to the realization of great Nirvāṇa, ” and it is further stated that it is bestowed on beings on the basis of the 18th prayer in the Larger Sūtra of Eternal Life, i. e., “Prayer of Sincerity and Faith” or “the Original Prayer which is especially chosen, ” and the passages relating to the Original Prayer fulfilled in the same sūtra. “Faith and joy” is a literal translation of xinle/shingyō, but it is basically synonymous with “faith” and is used in the sense of “true faith” or “great faith. ” Likewise, “believing mind” is also synonymous with “faith” and is essentially used in the sense of “true faith” or “great faith. ” The word “faith” in the name of the 18th prayer is also shingyō, and in this case the Sanskrit equivalent is prasāda (clearness, brightness, purity. 仏教一般では「心を澄んだ清らかなものにするはたらき」（Skt. śraddhā）をいうが親鸞は基 本的に「信信楽 faith」「信楽 faith and joy」「信心 believing mind / the believing mind」を「真 実信 true faith / the true faith」「大信 great faith / a great faith」の意味で用いる. 親鸞は「真実信 the true faith」を本テキストの第三巻目の「顕浄土真実信文類 The Collection of Passages Expounding the True Faith of the Pure Land」でこれを取り上げている.本テキストの題 号「顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」にそれを見ることはできないがこの第三「信巻」が特に重要であ ることは同巻に「別序 Preface to the Collection of Passages Expounding the True Faith of the Pure Land」が冠してあることからも明らかである. 「大信 a great faith」について親鸞は第三「信巻」冒頭（聖典 211）に明確に定義する.そ れによれば この 「大信」 は 「証大涅槃の真因 the true cause leading to the realization of great Nirvāṇa」 42 であり『大無量寿経』の第十八願すなわち「至心信楽の願 The Prayer of Sincerity and Faith」・ 別名「選択本願 the Original Prayer which is especially chosen」（See 本願）とその成就を説く 同経中の（第十八願の）「願成就文 Passages relating to the Prayer fulfilled」（See 願成就文）に 根拠付けられて衆生に施与される（廻向成就する）ものである. 「信楽 faith and joy」は「信」と「楽」の逐語英訳であるが基本的に「信信楽 faith」と同義 すなわち「真実信 true faith / the true faith」「大信 great faith / a great faith」の意味である.「信 心 believing mind / the believing mind」に関しても「信信楽 faith」と同義すなわち「真実信 true faith / the true faith」「大信 great faith / a great faith」の意味で基本的に用いられる. なお第十八願の別名である「至心信楽の願The Prayer of Sincerity and Faith」の「信楽Faith」は 梵本によればprasāda（clearness, brightness, purity etc. ）である. faith and joy 信樂 (C. xinle; J. shingyō) See faith. fifth gate 第五門 【現】第五の門 (C. diwumen; J. daigomon) The fifth of the five gates of meditation, i. e., ekō or the transference of merit. 五念門のうちの第五廻向門のこと 五念門. fifty-two stages 五十二位 (C. wushier wei; J. gojūni i) Fifty-two stages in the practice of the bodhisattva, based on the Yōraku Sūtra. They consist of ten stages of faith, ten abodes, ten practices, ten kinds of merit transference, and ten stages, followed by the stage of “equal enlightenment” (achieved by a bodhisattva about to attain Buddhahood) and the stage of “wondrous enlightenment” (sometimes equated with Buddhahood. 『瓔珞経』（See 瓔珞経）に基づいた五十二の菩薩の修行の階位で低いところより十信・ 十住・十行・十廻向・十地の五十位と等覚（間もなく仏になる位See 正覚/正等覚/等正覚）・ 妙覚（仏と同一視されることもある深遠な覚りの位See 阿耨多羅三藐三菩提正覚/正等覚/ 等正覚）の二位をいう. first fruit 初果 【現】第一の成果 (C. chuguo; J. shoka) The first of four stages of sainthood in Hīnayāna Buddhism. Known as “stream-winner” (S. srota-āpanna) it refers to someone who has entered the stream of saints by eliminating conceptual or intellectual illusions among the two forms of illusion. The remaining three stages are those of the “once-returner” (sakṛd-āgāmin) who is reborn once in the realm of heavenly beings and then once again in the human world before attaining enlightenment; “non-returner” (anāgāmin) who attains enlightenment without being reborn in the human 43 world; and arhat, the highest stage attainable by a disciple of the Buddha. 原始仏教や部派仏教において修行によって到達される結果としての境地(果)の四段階のうち の第一段階で預流果（預流Skt. srota-āpanna）のこと.預流果は見惑すなわち思想的また は観念的な煩悩を断って汚れのない聖者の流れに入ることをいう. 四段階の残りの三は順に一来（Skt. sakṛd-āgāmin）すなわち一度天界（See 天）に生ま れ再び人間界に戻ってさとりに至る境地不還（Skt. anāgāmin）すなわち人間界に戻るこ となくさとりに至る境地阿羅漢（Skt. arhat）すなわち修行者の到達し得る最高の境地 である. first stage 初地 (S. ādi-bhūmi or prathama-bhūmi; C. chudi; J. shoji) The first of the ten stages of a bodhisattva described in the Sūtra of Ten Bhūmi. 『十地経』に説かれる菩薩の階位である十地のうちの第一地をいう. first three stages of meditation 初禪二禪三禪 【現】一から三までの瞑想 chuchan erchan sanchan; J. shozen nizen sanzen) The first three of four stages of meditation (S. catur-dhyāna) that enable one to transcend the delusions of the world of desire and be reborn in the world of form within the triple world. 欲界の迷いを超えて色界に生ずる四段階の禅（「四禅」Skt. catur-dhyāna）のうちの初めの三つ. five aggregates 五陰 (S. pañca-skandha; C. wuyin; J. goon) Skandha means “collection, ” and Buddhism understands all existents in terms of the relationships obtaining between five elements, or “aggregates, ” constituting individual existence. (1) Form (S. rūpa) physical matter in general, including the physical body; 2) perception (vedanā) sensation, or the function of feeling, including simple emotions; 3) conception (saṃjñā) mental images, or the function of ideation; 4) volition (saṃskāra) will, or impulsive desires; and (5) consciousness (vij–āna) cognitive function, or consciousness per se. 五蘊のこと.蘊（陰）skandha とは梵語では「集まり」の意である.仏教ではわれわれの存 在を含めたあらゆる存在（物質と精神）を「五種の集まり」（すなわち「五蘊」）の関係に おいてとらえる. 五種とは以下の通り. ① 色（Skt. rūpa）すなわち物質一般あるいは身体のこと. ② 受（Skt. vedanā ）すなわち感受作用のことで感覚や単純な感情をいう. ③ 想（Skt. saṃjñā）すなわち心に浮かぶ像のことで表象作用をいう. ④ 行（Skt. saṃskāra）すなわち意志あるいは衝動的欲求のこと. 44 ⑤ 識（Skt. vijñāna）すなわち認識作用あるいは意識そのもののこと. five defilements 五濁 【現】①五種の汚れ ②五つの汚れ (S. pañca-kaṣāya; C. wuzhuo; J. gojoku) Five kinds of defilements or impurities that appear in evil times or in the latter days when the Dharma is in decline: 1) “defilement of the eon” (S. kalpa-kaṣāya) or defilement of the natural and social environment; 2) “defilement of views” (dṛṣṭi-kaṣāya) or intellectual confusion; 3) “defilement of evil passions” (kleśa-kaṣāya) or the prevalence of immorality; 4) “defilement of beings” (sattva-kaṣāya) or the physical and spiritual decline of human beings; and (5) “defilement of life span” (āyuṣ-kaṣāya) or a shortening of the life span of living beings. 悪世・末世（See 末代）における五種のけがれ. 五とは ① 劫濁（Skt. kalpa-kaṣāya）すなわち時代的な環境社会の濁り ② 見濁（ ṣṭi-kaṣāya）すなわち思想の乱れ ③ 煩悩濁（Skt. kleśa-kaṣāya）すなわち煩悩による悪徳がはびこること ④ 衆生濁（Skt. sattva-kaṣāya）すなわち人間の資質が低下すること ⑤ 命濁（Skt. āyuṣ-kaṣāya）すなわち衆生の寿命が短くなること をいう. five evil forms of existence 五趣・五惡趣・五惡道 (C. wuqu, wu equ or wu edao; J. goshu, go akushu or go akudō) Five realms into which living beings are born: hell, hungry ghosts, animals, human beings, and devas. With the realm of the Asura, they constitute the six paths. 六道の中の「阿修羅」を「地獄」に収めて五つにしたもの 六道 five gates 五種門・五功德門 【現】五つの門 (C. wuzhong men or wu gongde men; J. goshu no mon or go kudokumon) Five merits gained as a result of the five gates of meditation: 1) entrance, 2) joining the assembly, 3) entering the house, 4) settling in the room, and (5) sporting. 五功徳門とは五念門（See 五念門）を因として果として得られるそれぞれの功徳で (1)近門 entrance(2)大会衆門 joining the assembly(3)宅門 entering the house(4)屋門 settling in the room(5)園林遊戯地門 sporting のこと. five gates of meditation 五念門 (C. wu nianmen; J. go nenmon) Five practices or “gates” through which one gains birth in the Pure Land, set forth in Vasubandhus Treatise on the Pure Land. (1) Bowing: the act of making homage to Amida; 2) 45 praising: the act of uttering Amidas Name and extolling his virtues; 3) wishing: the act of desiring to be reborn in Amidas Pure Land; 4) contemplating: the act of contemplating the adornments of Amidas Pure Land; and (5) turning-over: the act of transferring ones own merit to other beings and desiring to be reborn together with them in the Pure Land, and then returning to this world to save all beings. The first four correspond to self-power and the fifth to other-power. For Shinrans understanding of these five gates, see outgoing ekō. 世親の『浄土論』に説かれる浄土へ生まれるための５種の行（門）のこと.５種とは以下の通 り. ① 礼拝 bowingすなわち阿弥陀仏を礼拝すること. ② 讃歎 praisingすなわち阿弥陀仏の名を称えその徳を讃えること. ③ 作願 wishingすなわち阿弥陀仏の浄土に生まれたいと願うこと. ④ 観察 contemplatingすなわち阿弥陀仏の浄土の荘厳を思うこと. ⑤ 廻向 turning-overすなわち自己の功徳を衆生にさしむけて共に浄土に生まれたいと願い 生まれおわって迷いの世界（娑婆 this world）に入り衆生を救済すること. 上記の①から④は自利⑤は利他をいう.この五念門に関する親鸞の了解は See 往相廻向. five grave offenses 五逆 【現】五種の重罪 (S. pañcānantaryāṇi; C. wuni; J. gogyaku) Five serious offenses, explained in detail at the end of Chapter III (pp. 182-189. 五種の大罪のことで本テキスト「信巻」末尾（pp. 182-189）に詳しく説かれている. five inconceivables 五種不思議 【現】五種の不思議 (C. wuzhong busiyi; J. goshu no fushigi) Five remarkable or mysterious things: 1) the mystery of the number of sentient beings, for although the realm of beings is infinite, the number of beings does not decrease should someone attain enlightenment, nor does it increase should no one attain enlightenment; 2) the mystery of karmic recompense, to be seen in the fact that the complexity and diversity of the realm of beings are all due to the power of karma; 3) the mystery of the powers of a meditator, who can keep his body in a state of meditation for hundreds of years or display supernatural faculties, all through the power of meditation; 4) the mystery of the powers of nāgas, who with a single drop of water can cause rain to fall everywhere; and (5) the mystery of the powers of the Buddhas, exemplified by their wisdom and teachings. 五事不可思議ともいう.五種とは以下の通り. ① 衆生多少.すなわち衆生界は無限であってその中で成仏するものがあったとしてもそ 46 の数は減ぜず成仏しなくても増さず多少増減なきことの不思議なるをいう. ② 業果報.すなわち衆生界が複雑にして多端なのはみな業力の然らしむ所で不思議な るをいう. ③ 坐禅人力.すなわち禅定によって数百年間も身体を保留したり神通をあらわしたりす ることの不思議なるをいう. ④ 諸龍力.すなわち龍が一滴の水をもって四天下に雨をふらすことの不思議なるをいう. ⑤ 諸仏力.すなわち諸仏の智慧教法等の不思議なるをいう. five passions 五欲 【現】五つの欲望 (S. pañca-kāma; C. wuyu; J. goyoku) The five desires that arise through contact with form, sound, smell, taste, and tangible objects among the six objects of sense. A term for worldly pleasures in general. 眼・耳・鼻・舌・身という五官による色・声・香・味・触という五官の対象に対して起こる 欲望を五欲という.総じて人間の世俗的な欲望を言う. five sights 五眼 【現】五種類の視覚 (S. pañca-cakṣus; C. wuyan; J. gogen) Five kinds of perceptive faculty possessed by Buddhas: 1) physical eye (S. māṃsa-cakṣus. 2) divine eye (divya-cakṣus) which can foresee the future existences of self and others and corresponds to one of the six miraculous powers; 3) wisdom eye (prajñā-cakṣus) which perceives that all phenomena are empty (see emptiness) and have no unchanging essence; 4) Dharma eye (dharma-cakṣus) which can lead others to enlightenment; and (5) Buddha eye (buddha-cakṣus) which perceives and knows everything and encompasses the previous four perceptive faculties. 諸仏の具える以下の五つの眼のこと. ① 肉眼（Skt. māṃsa-cakṣas）すなわち肉身に具わっている眼. ② 天眼（Skt. divya-cakṣas）すなわち自他の未来のあり方を見る眼で六神通（See 六神 通）の一つ. ③ 慧眼（Skt. prajñā-cakṣas）すなわち一切の現象は空（See 空）であって定まった特質が ないと見抜く眼. ④ 法眼（Skt. dharma-cakṣas）すなわち他の者をさとりに至らせる眼. ⑤ 仏眼（Skt. buddha-cakṣas）すなわち上の四つを具えすべてを見通してすべてを知る 眼. five sufferings 五苦 (C. wuku; J. goku) Five forms of suffering, consisting of the foursome of birth, old age, illness and death together with the suffering of being separated from those whom one loves. Sometimes the foursome of birth, old age, illness and death 47 among the eight forms of suffering is counted as one form of suffering, and then this and the remaining four forms of suffering (being separated from those whom one loves, meeting those whom one hates, not getting what one seeks, and suffering due to the five aggregates) together constitute the five sufferings. 生・老・病・死の四苦に愛別離苦（Skt. priya-viprayoge duḥkham）を加えた五種の苦をいう. あるいは八苦のうち生・老・病・死を一つに数えて五苦とする場合もある. five supernatural senses 五通 【現】五つの超人的な能力 (C. wutong; J. gotsū) The first five of the six miraculous powers. 六通（See 六通六神通）のうち漏尽通を除いた五つの超人的な能力のこと. forty-eight prayers 四十八願 (C. sishiba yuan; J. shijūhachi gan) The forty-eight prayers to save all beings which, according to the Larger Sūtra of Eternal Life, Amida made in a former life when he was Dharmākara Bodhisattva (see Original Prayer. However, the actual number of prayers varies in the Sanskrit text and different Chinese translations. The text of the forty-eight prayers as translated by Suzuki is included in the Translaters Newly-Edited Introduction. 『大無量寿経』に説かれる阿弥陀仏が過去世に法蔵菩薩であった時に一切衆生を救済し ようとして発した四十八の誓願をいう 本願 ただし『大無量寿経』のサンスクリット原典や他の漢訳異本においては願の数が異なる. なお本書には大拙が英訳した四十八願の全文を掲載している. four abodes of merit 四功德處 (C. si gongdechu; J. shi kudokusho) Four qualities required by a bodhisattva in order to be able to preach the Dharma: 1) understanding of the two forms of) truth, 2) generosity, 3) eradication (of evil karma) and (4) transcendental wisdom. 菩薩が法を説く際に必要とされる四つの功徳のこと.四つとは「諦」すなわち真実（See 二 諦）「捨」すなわち施すこと「滅」すなわち悪業悪心を滅すること（See 業）「慧」す なわち智慧（See 智慧）である. four devilish foes 四種魔 (C. sizhong mo; J. shishu no ma) Four kinds of demons that afflict people: 1) evil passions such as greed and so on (see three poisons) which afflict the body and mind; 2) the five aggregates, which give rise to various kinds of suffering; 3) death; and (4) Pāpīyas, the king of demons in the Paranirmitavaśavartin Heaven (see twenty-five modes of existence) who impedes religious practice. See also māra. 48 人びとを悩ませる四種の魔. 煩悩魔すなわち心身を悩ます貪りなどの煩悩（See 三毒）のこと. 陰魔すなわち種種の苦しみを生ずる五蘊（See 五陰）のこと. 死魔すなわち死. 他化自在天子魔すなわち修行を妨げる他化自在天（See 二十五有）の魔王のこと. four elements 四大 (C. sida; J. shidai) The four gross elements (S. mahābhūta or dhātu) that are considered to constitute all physical matter: earth (pṛthivī-dhātu) water (ab-dhātu) fire (tejo-dhātu) and wind (vāyu-dhātu. The term “four elements” may also refer to the physical body since it was considered to be composed of these four elements. 「大」とはサンスクリット語マハーブータ（mahābhūta）の訳で素のこと. four elements は地（ -dhātu） ・水（Skt. ab-dhātu） ・火（Skt. tejo-dhātu） ・風（Skt. vāyu-dhātu） の四つの素（「大」この場合は dhātu が用いられる）をいう. physical elements は身体のことを意味する.もと身体は四大からなると考えられていたため. four evils of the mouth 口四惡 (C. kou sie; J. kuchi no shiaku) Among the ten evil deeds, the four committed by speech: 1) lying, 2) idle talk, 3) harsh speech, and (4) duplicitous speech. 十悪のうち口の悪に挙げられる四つで①妄語（うそ. ṣā-vāda）②綺語（飾りたて た誠実を欠く言葉 sambhinna-pralāpa）③悪口（粗悪なことば paruṣa-vacana）④ 両舌（かげぐち・二枚舌 paiśunya）のこと. fourfold wisdom 四智 (S. catvāri jñānāni; C. sizhi; J. shichi) Four kinds of wisdom possessed by a Buddha: 1) great perfect mirrorlike wisdom (S. ādarúa-jñāna) which reflects all things as they are, like a clear mirror; 2) wisdom of equality (samatā-jñāna) which knows that all things are ultimately the same in nature; 3) wisdom of wondrous observation (pratyavekṣaṇā-jñāna) which discerns the distinctive features of all things; and (4) wisdom of accomplishing what is to be done (kṛtyānuṣṭhāna-jñāna) which does what needs to be done. 仏の四種の智. 大きなくもりのない鏡がすべてのものをありのままにうつし出すように見る智（大鏡智 Skt. ādarśa-jñāna）. （すべてのものの）平等を知る智（平等性智Skt. samatā-jñāna）. （すべてのものを）十分に観察する智（妙観察智Skt. pratyavekṣaṇā-jñāna）. なすべきことをなし遂げる智（成所作智 49 ṣṭhāna-jñāna）. four great flooding streams 四大暴河 (C. sida baohe; J. shidai bōga) See four streams. four streams を見よ. four groups 四衆 (S. catuṣ-pariṣad; C. sizhong; J. shishu) The two groups of renunciants (i. e., monks and nuns) and the two groups of lay believers (i. e., laymen and laywomen) who together constitute the Buddhist community. Monks (S. bhikṣu) are adult males who have received full ordination, and nuns (bhikṣuṇī) are their female counterparts; laymen (upāsaka) are male lay believers in Buddhism who have taken refuge in the Triple Treasure and received the five precepts, and laywomen (upāsikā) are their female counterparts. 仏教教団を構成する出家の二衆（比丘比丘尼）と在家の二衆（優婆塞優婆夷）とを合わせ たもの. 比丘（Skt. bhikṣu）とは成年男子で出家の具足戒を受けた者比丘尼（Skt. bhikṣuṇī）は成年女 子のそれ.優婆塞（Skt. upāsaka）は在家男子の仏教信者すなわち仏・法・僧の三宝に帰依し五 戒を受けた者優婆夷（Skt. upāsikā）は女子のそれである. four heavens 四天 【現】②神々の四つの世界 (C. sitian; J. shiten) The realms of the Four World-Guardians (see twenty-five modes of existence) in the realm of desire (see triple world. 四天とは欲界（See 三界）中の四天王（See 二十五有）の世界こと. four kinds of birth 四生 (S. catasro yonayaḥ; C. sisheng; J. shishō) A fourfold classification of living beings based on their mode of birth. (1) Viviparous (S. jarāyu-ja) born from a womb, as in the case of humans and animals; 2) oviparous (aṇḍa-ja) born from an egg, as in the case of birds; 3) moisture-born (saṃsveda-ja) born from damp ground or pools of water, as in the case of mosquito-larvae and insects; and (4) metamorphosic (upapāduka) born suddenly without any other agency through the power of past karma, as in the case of deities, denizens of hell, and ghosts. あらゆる生きものをその生まれ方の違いによって四種に分類したもの. 胎生（Skt. jarāyu-ja）すなわち母胎から生まれるもので人間や獣をいう. 卵生（Skt. aṇḍa-ja）すなわち卵から生まれるもので鳥のようなものをいう. 湿生（Skt. saṃsveda-ja）すなわち湿地や水たまりから生まれるものでぼうふらや虫 などをいう. 化生（Skt. upapāduka）すなわち過去の自分の業の力によって作り出された存在で 50 よりどころなしに忽然として生まれたもの.天人（神々）や地獄の衆生幽霊などはこれ にあたる. four perverted views 四顚倒 (S. viparyāsa-catuṣka; C. si diandao; J. shi tendō) Four erroneous views (S. viparyāsa) that are negated by Buddhism, namely, mistaking impermanence for permanence (nitya) suffering for happiness (sukha) no-self for self (ātman) and impurity for purity (śubha. In contrast, in some Mahāyāna sūtras such as the Nirvāṇa Sūtra permanence, happiness, self, and purity are affirmed as the four ultimate attributes of Nirvāṇa. 仏教で否定されるべき四種の誤った見解（顛倒Skt. viparyāsa）のことで常（Skt. nitya）・ 楽（Skt. sukha）・我（Skt. ātman）・浄（Skt. śubha）をいう. 常顛倒すなわち無常なものを常住（永遠）とみること. 楽顛倒すなわち苦を楽と見ること. 我顛倒すなわち我でないものを我とみること. 浄顛倒すなわち不浄なものを浄とみること. ただし大乗経典中『大般涅槃経』等では対称的に常楽我浄は四種の究極の尊ぶべきも の（四徳）とされ肯定されている. four specific evils 四重 (C. shijū) The four most serious offenses that can be committed by a monk or nun, warranting expulsion from the monastic order (S. pārājika) killing (ghātaka) stealing (caurya) sexual intercourse (kāma-mithyācāra) and lying (especially about ones spiritual attainments; mṛṣā-vāda. There are four additional offenses in the case of a nun, and in Mahāyāna Buddhism the offenses are different. 四重禁・四重罪ともいう.出家して教団に属する比丘・比丘尼がこれを犯すと教団を追放され ることになる最も重い四つの罪（波羅夷Skt. pārājika）のことで殺人（Skt. ghātaka）窃 盗（Skt. caurya）邪婬（Skt. kāma-mithyācāra異性と通ずること）妄語（Skt. mṛṣā-vādaそ の資格がないのに自分は聖者であると嘘をつくこと）を指す. ただし比丘尼の場合は更に四つが加えられ大乗仏教になると内容が異なる. four streams 四流 (C. siliu; J. shiru) Also four great flooding streams or four torrents. A reference to four evil passions, which are likened to a raging stream because they sweep away the minds good qualities. In the Kyōgyōshinshō, they are identified on the basis of the Nirvāṇa Sūtra as craving, being, knowledge, and ignorance or alternatively as the four sufferings of birth, old age, illness, and death. 四種類の煩悩（Skt. kleśa）の激しい流れのこと.煩悩が内心の善の性質を洗い流すことが暴 51 流のようであるから煩悩の異名とする.四種類とは「四大暴河 four great flooding streams」 のように『大乗涅槃経』では欲・有・見・無明のことであり親鸞は「四暴流 four torrents」の ように生・老・病・死の四苦に喩えている. four torrents 四暴流 (C. si baoliu; J. shi boru) See four streams. 52 gandharva 乾達婆 (C. gandapo; J. kendatsuba) A class of heavenly musicians who serve Indra, one of the chief gods of Brahmanism. 乾達婆とはバラモン教の主要神インドラ（Skt. Indra帝釈天）に仕える天上の楽師で半神 とされる. Ganjō 照 (C. Yuanzhao) A monk of the Vinaya school (1040-1116. Born in Qiantang 錢塘 county, Yuhang 餘杭, in modern Zhejiang province. Family name Tang 唐, courtesy name Zhanran 湛然, literary name Anrenzi 安忍子. In 1098 he established an ordination platform at the temple Siming Kaiyuansi 四明開寺, and in his later years he lived in the temple Chongfusi 崇福寺 at Lingzhi 靈芝 on the shores of West Lake (Xihu 西湖) where he converted to the Pure Land teachings after falling ill. His many writings include the Kan Muryōjubutsu kyō gisho and Amida Sūtra Commentary. 律宗の僧.余杭銭塘（浙江省）の人で 俗姓は唐氏 字は湛然安忍子と号した.生没年は 1040-1116. 符年（1098）四明開寺に戒壇を創立し晩年は西湖霊芝の崇福寺に住し病に罹って 微力を感じ浄土門に帰した.『観無量寿経義疏』『阿弥陀経義疏』など著書多数. gāthā 偈 【現】詩 (C. jie; J. ge) A verse that gives expression to the Buddhist teachings or extols the virtues of Buddhas and bodhisattvas. Suzuki uses “gāthā” when referring to verses composed in India and “hymn” when referring to verses composed in China and Japan. 仏の教えを詩句によって述べたものあるいは仏・菩薩の徳をたたえた詩句のことを言う. 大拙は日本・中国のものは hymn を用いインドのものはサンスクリット語の gāthā を用いて Gautama 瞿曇 【現】ガウタマ (C. Qutan; J. Kudon) See Śākyamuni. Śākyamuni を見よ. Genjō 玄奘 (C. Xuanzang) The founder of the Hossō school and an important translator of the Tang dynasty (600 602? 664. Born in Luozhou 洛州 in modern Henan province. Wishing to study Buddhism in India, in 629 he left Changan 長安 and, after many hardships, reached the kingdom of Magadha, where he studied at Nālandā Monastery, as well as traveling throughout India. In 645 he returned to China with many Sanskrit Buddhist texts, which he then set about translating into Chinese. His translations are faithful to the originals, and they are referred to as “new translations” in contrast to the earlier “old translations. ” The Da Tang xiyu ji 大東西域記 (Record of Travels to the 53 Western Regions) which he composed after his return to China, is a historical source of utmost value. 洛州（河南省）の人法相宗の祖であり唐の時代の大翻訳家.生没年は 600(602. 664. インド留学を志し629 年長安を出て苦難の後古代インドのマガダ国（摩伽陀）に至り ナーランダー寺で学びまたインドの各地を訪れ645 年に多くのサンスクリット原典等を 携えて帰国し翻訳に従事した.玄奘の訳は原文に忠実でそれ以前の旧訳に対して新訳とい われる.帰国後著した『大東西域記』は第一級の資料として貴重である. Genkū 源空 【現】源空: Also Hōnen. An eminent monk of the Kamakura period and founder of the Japanese Pure Land (Jōdo 淨土) sect (1133-1212. Born in Mimasaka 美 作 province (modern Okayama prefecture. At the age of 13 he entered Enryakuji 延曆寺, the head temple of the Tendai sect on Mount Hiei 比叡, and at the age of 43 he embraced the Pure Land teachings after reading Zendōs Exposition of the Sūtra of Meditation. He subsequently left Mount Hiei and spread the teaching of chanting the nenbutsu among people of all classes, as well as writing several works, including the Senjaku hongan nenbutsu shū. He was counted by Shinran as the seventh of the seven patriarchs of the Pure Land teachings, and he was also Shinrans teacher. 日本の美作（みまさか岡山県）の人で法然とも言われる.鎌倉時代を代表する高僧の一人 で浄土宗の開祖でもある.生没年は 1133-1212. 十三歳で天台宗の総本山延暦寺のある比叡山に登り四十三歳の時善導の『観経義』（『観 無量寿仏経疏』）により浄土教に帰依した.その後比叡山を下りあらゆる階層の人々に称 名念仏の教えを説き『選択本願念仏集』などを著した. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第七に挙げられているのみならず 親鸞が直接に教えを受けた師でもある. Genshin 源信 【現】源信: A Japanese monk of the Tendai sect during the mid-Heian period (942-1017. Born in Yamato 大和 province (modern Nara prefecture. At a young age he entered Enryakuji 延曆寺, the head temple of the Tendai sect on Mount Hiei 比叡, where he excelled as a scholar and won great fame. He later retreated into seclusion and devoted himself to his writings, which included the Ōjō yōshū. He was counted by Shinran as the sixth of the seven patriarchs of the Pure Land teachings. 日本の大和（やまと奈良県）の人で平安時代中期の天台宗の名僧.生没年は 942-1017. 幼くして天台宗の総本山延暦寺のある比叡山に登り学才を発揮し名声を得たがのちに隠棲 して著述に専念し『往生要集』などを著わした. 54 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第六に挙げられている. gośīrṣa-candana 牛頭栴檀 (C. niutou zhantan; J. gozu sendan) An aromatic tree with a fragrance resembling musk. Its name means literally “cow-head sandalwood, ” a name that is thought to derive from the fact that a mountain where it grew resembled the head of a cow in shape. See also candana. 香気が麝香（じゃこう）に似た香樹の名.gośīrṣa とは牛の頭を意味するがその産地である峰 が牛の頭に似た山であったことからこの名が付けられたと考えられている. gradual school 漸敎 (C. jianjiao; J. zenkyō) A teaching whereby enlightenment is attained gradually by means of practices performed over a long period of time. The opposite of abrupt teaching. 長期間の修行により徐々にさとりを得る教え.頓教の対である. great compassion 大悲・大慈悲 【現】大いなる慈しみ (S. mahā-karuṇā; C. dabei or dacibei; J. daihi or daijihi) Sino-Japanese cibei/jihi “compassion” is a compound of ci/ji “friendliness” (S. maitrī) and bei/hi “pity” (karuṇā. As is indicated by the statement “ji is to uproot pain, whereas hi is to give pleasure, ” quoted in the Kyōgyōshinshō from the Commentary on the Treatise (p. 208) compassion refers to the Buddhas desire to release all living beings from suffering. Compassion is often paired with wisdom, a striking example of which can be seen in the fact that Mahāyāna Buddhism has as its ideal “non-abiding Nirvāṇa” (S. apratiṣṭhita-nirvāṇa) defined as a state in which the bodhisattva, having perfected wisdom and compassion, dwells in neither saṃsāra (transmigration) nor Nirvāṇa and freely devotes himself to the salvation of others. “Great compassion, ” also rendered by Suzuki as “great compassion and friendliness, ” signifies absolute compassion, and in the Kyōgyōshinshō it is also used symbolically to explain the reason for, or motive force behind the appearance of Gautama Buddha in this world and the exposition of the Original Prayer by Amida. Of significance in this connection is Suzukis statement that “wisdom assumes a personality through compassion, and this is called the Dharma-body. ” 慈悲とは慈（Skt. maittrī）すなわち友愛の意と悲（Skt. karuṇā）すなわち憐愍とからなる成語. 本テキスト中で「ji is to uproot pain, whereas hi is to give pleasure 苦を抜くを慈と曰う.楽を与うる を悲と曰う」が『論註』から引用されているように仏がすべての衆生を苦悩から解脱（See 解脱）させようとする心のことである.慈悲は智慧と対にして説かれることが多くそれは 大乗仏教が「不住涅槃」（無住処涅槃Skt. apratiṣṭhita-nirvāṇaSee 涅槃）すなわち「迷いの世 55 界にも涅槃の世界にも留まらず自在に人々を救うこと（自利利他満・智慧と慈悲との完成）」 を理想としていることに顕著に見られる. 大悲とは究極的な慈悲のことであり本テキスト中では「ゴータマ・ブッダがこの世界に現 れたこと」と「阿弥陀仏の本願が説かれたこと」の理由（ないしは原動力）としても象徴的に 用いられている.これについては大拙が「智（智慧）は悲（慈悲）によって人格となるこ れを法身という」と論文中で述べていることが参考になるであろう（See 法身）. great faith 大信 (C. daxin; J. daishin) See faith. Faith を見よ. great living 大行 (C. daxing; J. daigyō) See living. Living を見よ. great Parinirvāṇa 大般涅槃・大涅槃 【現】完全で大いなる精神的自由の境地 mahā-parinirvāṇa; C. da banniepan or daniepan; J. dai hatsunehan or dainehan) The great death of Śākyamuni, or the state of supreme, perfect enlightenment. In the Kyōgyōshinshō it refers to the active enlightenment of Mahāyāna Buddhism, involving the perfection of self-benefiting and others-benefiting and of transcendental wisdom and great compassion, as opposed to the more passive enlightenment of Theravāda Buddhism, which is equated with the destruction of the body and annihilation of the mind. Also translated by Suzuki as “great Nirvāṇa” or “great perfect Nirvāṇa. ” け しん めつ ち 釈尊の偉大な死あるいはすぐれて完全な覚りの境地をいうが上座仏教における灰身滅智 （心身ともに全くの無に帰し煩悩を滅した境地）という消極的なさとりではなく大乗仏教に おける積極的活動的なさとり（自利利他満・智慧と慈悲との完成）のことを指す. Great Sage 大聖 (S. mahā-muni; C. dasheng; J. daishō) A designation of a Buddha, especially Śākyamuni. 偉大な賢人のことだがこの文脈では釈迦牟尼仏を指す. great vehicle: See Mahāyāna. Mahāyāna を見よ. Gutoku 愚禿 【現】愚かで…僧侶でも信者でもない: A self-designation used by Shinran throughout his life to indicate that he was neither a monk nor a layman. It means literally “stupid bald-headed one” and is rendered by Suzuki as “old, simple-hearted ignoramus” and “bald-headed ignoramus. ” Shinran adopted this name in 1207 at the age of 35, when Genkū and his disciples were persecuted by the government and powerful temples and condemned to exile or death, and Shinran himself was sent into exile. 56 親鸞が生涯を通じて用いた非僧非俗のすがたを表明する自称.漢語の字義としては「愚かな 禿頭の者 stupid bald-headed one」である. この愚禿という名のりは源空（法然）および門下の僧たちが時の為政者および有力寺院の 僧たちに迫害され流罪や死罪に処されたとき親鸞が流罪に処されたことを縁としている（親 鸞当時 35 歳西暦 1207 年）. 57 Hakurakuten 白樂天 (C. Bai Letian) A poet of the Tang dynasty (772-846. Given name Juyi 居易, courtesy name Letian or Luotian 樂天. He also called himself “Layman of Fragrant Mountain” (Xiangshan jushi 香山居士) as well as being known as the “master who sang while drunk” (zuiyin xiansheng 醉吟先生. In his later years he became ill and embraced the Pure Land teachings. 唐の時代の詩人で楽天は字名は居易(きょい)である.号は香山居士酔吟先生とも呼ばれ る.生没年は 772-846. 晩年病にかかり浄土教に帰依した. heterodoxy: See non-Buddhist schools non-Buddhist schools を見よ. Hīnayāna 小(乘) 【現】小さな乗り物 (S. hīnayāna; C. xiao cheng; J. shō jō) Literally, “small or lesser vehicle. ” A reference to Theravāda Buddhism, used by adherents of Mahāyāna Buddhism who, attaching great importance to the salvation of others, considered the śrāvaka and pratyekabuddha to aspire only to personal salvation. Because it is a pejorative term, it is not generally used today. When used together in the Kyōgyōshinshō, Mahāyāna and Hīnayāna sometimes refer to Buddhism in its entirety. 上座仏教のこと（See 大乗）. サンスクリット語のヒーナヤーナは劣った乗り物の意.利他を強調する大乗教徒が声聞と縁 覚は自利のみを目指すとみなし彼らの教えは大乗に対して「小さい乗り物」であるとした貶 称であるため現在の学会では用いられなくなっている.本テキストで「大小」は全仏教を指 す. Hishaku 飛錫 (C. Feixi) A Zen monk of the Tang dynasty. He went to Changan 長安 in about 742 and composed the Nenbutsu zanmai hōō ron. In 765 he was invited to participate in translation projects supervised by Amoghavajra (705-774. 唐の時代の禅宗の僧.天宝の初（742 年頃）に長安に遊び『念仏三昧宝王論』三巻を作る. 永秦年（765）詔を奉じて大明宮内において不空（Skt. Amoghavajra, 生没年 705-774） の訳業に参加する. hō-ben 【現】手段: See upāya. Upāya を見よ. Hōi 法位 (C. Fawei; K. Pŏbwi) A Korean monk from Silla who probably lived in the 7th century. Little is known of him, but he wrote the Dai muryōju kyō sho, a commentary on the Larger Sūtra of Eternal Life. 58 新羅の僧であるが詳しい伝記は知られず生没年も不詳である.7 世紀頃の人と推定されて 『無量寿経義疏』二巻を著す. Hōkai 寶海 (S. Samudrareṇu; C. Baohai) A name of Gautama Buddha in a past life, mentioned in the Sūtra of the Lotus of Compassion. 『悲華経』に説かれるものでゴータマ・ブッダの過去世における名前である. homeless or laity 道俗 【現】僧侶だろうと信者だろうと (C. daosu; J. dōzoku) A reference to the four groups. The “homeless” are monks and nuns who have left home to become renunciants, while the “laity” consists of male and female lay believers. Also translated by Suzuki as “priests or laymen. ” この文脈では「道」は出家僧侶すなわち比丘（Skt. bhikṣu）と比丘尼（Skt. bhikṣuṇī）を「俗」 は在家信者すなわち優婆塞（Skt. upāsaka）と優婆夷（Skt. upāsikā）を意味する. Hōnen 法然: See Genkū. Genkū を見よ. Hōshi: See Hosshi. Hosshi を見よ. hōshō sanmai 報生三昧 (C. baosheng sanmei) A state of tranquillity that arises spontaneously as recompense for past actions. It is the name of the samādhi gained when a bodhisattva of the eighth stage and above acquires a Transformation Body. It is a state gained naturally without volition or effort, and it is not the result of practice. It is said that someone who dwells in this state can manifest different bodies at will, save sentient beings, and make offerings to Buddhas. 果報として自然に生じた寂静の境地.第八地（Skt. aṣṭamaka-bhūmi）以上の菩薩が変易身（See 化身）を受ける時に得た三昧の名.意志をはたらかさず努力しなくてもおのずからに得ら れる境地であり修行によって得たものではない.この三昧に入れば思うがままにひとりで に種々の身を示現して衆生を救い仏を供養することができるという. Hosshi 法師 (C. fashi; J. also hōshi) “Dharma-master, ” or a monk in the position of a teacher. Also translated by Suzuki as “Master. ” 先生の立場にある僧侶のことであるが本テキストでは Master 英訳されていることが多い. Hosshō 法照 (C. Fazhao) A monk of the Tang dynasty and an important figure in the history of the Pure Land teachings (dates unknown. In 769 he established a hall for the five-tempo chanting of the nenbutsu (wuhui nianfo 五會念佛) at the temple Hudongsi 59 湖東寺 in Hengzhou 衡州 in modern Hunan province. He was known as the “latter-day Zendō, ” and his works include the Jōdo goe nenbutsu ryaku hōjigi san. 唐の時代の僧で浄土教の大徳だが生没年は不詳である. 代宗の大暦４年（769）に衡州の湖東寺に五会念仏の道場を開き専ら念仏を修めた.後善 導とも称された.『五会法事讃』二巻などの著書がある. Hossō school 法相 (C. Faxiang) A school of Chinese Buddhism based on sūtras and treatises expounding “cognition-only” (S. vijñapti-mātratā) or the view that all existents are manifestations of the mind. The Hossō school was founded by Genjō, and its doctrines were systemized by his disciple Ji 基 (632-682. In the Kyōgyōshinshō, Hōi is mentioned as a patriarch of the Hossō school. 玄奘を祖とし後に基（慈恩大師と呼ばれる玄奘の弟子生没年は 632-682）によって大成さ れた唯識（Skt. vijñapti-mātratāあらゆる存在は識すなわち心のはたらきによって現出すると いう見解）系の経論に基づく宗派のこと. ただしこの文脈には「法相の祖師法位 Hōi, patriarch of the Hossō school」とあり法位が 祖といわれているがその伝記は不詳であり七世紀頃の新羅の僧であることのみが知られて house of fire 火宅 (S. ādîpta-āgāra; C. huozhai; J. kataku) An analogy for the triple world characterized by passions and suffering and likened to a burning house. This is a well-known simile expounded in chap. 3 of the Saddharma-puṇḍarīka Sūtra. A fire, it is said, once broke out in a house where children were playing, whereupon the father, in order to induce them to come out, shouted to them that outside he had three kinds of carts they had long wanted, drawn by a goat, a deer, and an ox; the children rushed outside, and the father instead gave them a much finer carriage drawn by a white ox. Here, the children represent sentient beings; the father, the Buddha; the three carts, the three vehicles; and the great white ox carriage, the one vehicle. This simile is also known as the parable of the three carts and one carriage. 煩悩と苦しみに満ちたこの世（三界）を燃えつつある家に喩えていう.「火宅」の比喩は 『法華経』の第３「譬喩品」（Skt. Aupamya-parivarta）に説かれるものとして有名である. 『法華経』の「譬喩品」ではその燃え盛る家の中で遊び戯れている子供たちを衆生に喩える. 子供たち（一切衆生）の欲する羊鹿牛のひく三車（三乗）が門外にあると誘い出して父 親である仏陀は火宅から彼らを救い出し大白牛車（一仏乗／一乗）を平等に与える.このた め火宅の喩えは「三車一車の喩え」ともいわれる. 60 house of the Dharma: See Dharma-store. Dharma-store を見よ. Hōzō Bosatsu 【現】ダルマーカラ: See Dharmākara bodhisattva. Dharmākara bodhisattva を見よ. hymn 【現】賛歌: See gāthā. Gāthā を見よ. hymn of eulogy 奉讚 (C. fengzan; J. hōsan) A reference to Hymns to Amida Buddha. Hymn on the Nenbutsu of the Right Faith た方を念じることの賛歌 正信念佛偈 【現】正しい信頼という覚っ (J. Shōshin nenbutsu ge) A poem in which Shinran expresses his deep gratitude for the teaching of the nenbutsu, said to have been taught by Gautama Buddha, and for the interpretations of this teaching provided by the seven patriarchs, namely, Nāgārjuna, Vasubandhu, Donran, Dōshaku, Zendō, Genshin and Genkū. It can also be regarded as an expression of Shinrans view of the history of Buddhism. Followers of the Shin sect make a daily practice of reciting this poem. ゴータマ・ブッダ （釈迦牟尼）の教説とされる阿弥陀如来の 「本願念仏 The nembutsu, which is based on Amidas Original Prayer」の教えと七人の偉大な先輩たち（七祖すなわち龍樹・天親・曇 鸞・道綽・善導・源信・源空）のそれに対する解釈に深い感謝を述べた詩であるが学問的に は親鸞が自身の仏教史観を表明した詩と見なすことができる. 真宗門徒はこれを誦することを日課とする. Hymns to Amida Buddha 讚阿彌陀佛偈 (C. Zan Amituo fo jie; J. San Amida butsu ge) A religious poem by Donran in praise of Amida, based on the Larger Sūtra of Eternal Life (T. 1978. 曇鸞の著作で『大無量寿経』によって阿弥陀仏を讃歎した讃頌である.（大正 47No. 1978）. Hymn to the Larger Sūtra of Eternal Life 大經贊 (C. Dajing zan; J. Daikyō san) A reference to Hymns to Amida Buddha. 61 icchantika 一闡提・闡提 【現】イッチャンティカ (C. yichanti or chanti; J. issendai or sendai) Someone who, having no faith in the correct teachings of Buddhism, having no aspiration for enlightenment, and lacking the necessary qualities or opportunities, will never attain enlightenment. However, as can be seen in a passage quoted from Zendō (p. 187) in the Shin sect it is considered that even an icchantika can be reborn in the Pure Land through the power of Amidas Original Prayer if he turns his mind to Amida. どんなに修行しても絶対にさとることのできない者.仏教の正しい法を信じずさとりを求 める心もなく成仏の素質や縁を欠くものをいう.ただし善導『法事讃』（聖典 277）の文 脈に見られるように真宗においては闡提であっても回心すれば本願力によって浄土へ往生 することができると了解されている. ignorance 無明 (S. avidyā; C. wuming; J. mumyō) The fundamental nescience lying at the root of human existence. As is indicated by the statement “Ignorance is the greatest defilement” in the Dhammapada (S. Dharmapada) the oldest extant Buddhist scripture, ignorance is the basis of delusion, which gives rise to all evil passions, and it is also referred to as “foolishness” (S. moha; see three poisons. われわれの存在の根底にある根本的な無知のこと.原始経典の『法句経』（Skt. Dharmapada 現存最古の経典といわれるもののひとつで「無明こそ最大の汚れである」と説かれるように 種々の煩悩を発生させる迷いの根本で愚痴（Skt. moha）とも称せられる. Indra 帝釋天・釋提桓因・因陀羅 (S. also Śakra or Śakro devānām indraḥ; C. Dishitian, Shitihuanyin or Yintuoluo; J. Taishakuten, Shakudaikanin or Indara) The most powerful god in the Ṛg-veda, the oldest Indian scripture, and one of the chief gods of Brahmanism. Characterized as a god of thunder, he is a hero-god who takes the form of an idealized Aryan warrior. He was later incorporated into Buddhism, becoming a protector of Buddhism. His full name “Śakro devānām indraḥ” means “Śakra (lit. ‘mighty) lord of the gods. ” インド最古の聖典『リグ・ヴェーダ』における最も有力な神でありバラモン教の主要神であ る.雷霆神の性格を持ち理想化されたアーリヤ戦士の姿をとる英雄神で後に仏教に取り入 れられて仏教を守る神となった. サンスクリット語のフルネームは Śakro devānām indraḥすなわち「神々の力強い帝王」の意で indraḥ は「帝」の意. Indraghoṣeśvara-rāja 尊音王如來 (C. Zunyinwang Rulai; J. Sononō Nyorai also Sonnonō Nyorai) According to the Sūtra of the Lotus of Compassion, the name 62 of a Buddha said to preside over a world called Indrasuvirājitā far to the west. 『悲華経』（See 悲華経）において遙か西方（See 西方）の仏国土（See 尊善無垢）の主とさ れる仏の名. Indrasuvirājitā 尊善無垢 (C. Zunshanwugou; J. Sonzenmuku) According to the Sūtra of the Lotus of Compassion, the name of a world lying far to the west, presided over by the Buddha Indraghoṣeśvara-rāja. 『悲華経』（See 悲華経）において遙か西方（See 西方）にあるとされる仏国土の名. Infinite Light 無量明・無量光明 (C. wuliang ming or wuliang guangming; J. muryō myō or muryō kōmyō) Usually a reference to Amida, who is also known as the Buddha of Infinite Light (Amitābha. “Light” is said to imply wisdom, and this is reflected in phrases such as “wisdom of Infinite Light. ” 阿弥陀仏は無量光仏 Buddha of Infinite Light（Skt. AmitābhaSee 阿弥陀）とも呼ばれるため阿 弥陀仏のことを指す. 光明は智慧（See 智慧）を意味するとされるので無量光明のような用例すなわち無量光明慧 wisdom of Infinite Light がある. 63 Jambudvīpa 閻浮提 (C. Yanfuti; J. Enbudai) In Buddhist cosmology, the name of the world inhabited by human beings, said to be an island situated to the south of Mt. Sumeru, the mountain at the center of the universe. Its name means “island (dvīpa) of the rose apple tree (jambu) ” and its triangular shape is thought to reflect the shape of the Indian subcontinent. 古代のインド人が仏教の宇宙観によってわれわれの住む世界を呼称したもので宇宙の中 心にある須弥山の南に位置する島のことをいう.サンスクリット語としては閻浮樹（Skt. Jambu） の茂る島（Skt. dvīpa）を意味している.その島の形状はインド亜大陸の形を反映していると考 Jambūnada gold 閻浮檀金 (S. jambūnada-suvarṇa; C. yanfutanjin; J. enbudangon) Gold taken from a river (nada) flowing through a forest of rose apple trees (jambū. Red-yellow in color with a purple tinge, it was deemed to be the most precious type of gold. 閻浮樹（インドには非常に多いテンニン科の熱帯性小喬木rose apple ともいう）の大森林を流 れる河の底から採れる砂金のこと.赤黄色で紫色を帯びており金のうち最も高貴なものとさ れた. Jimin 慈愍 (C. Cimin) An abbreviation of Cimin Sanzang 慈愍三藏, a title granted to the monk Huiri 慧日 (680-748. Born in Donglai 東莱 commandery, Qingzhou 靑州, in modern Shandong province. Family name Xin 辛. The founder of the Cimin school, one of three schools of Chinese Pure Land teachings. Its teachings combine the Pure Land teachings with Zen. 慈愍三蔵のこと.名は慧日.俗姓は辛氏青州東莱郡の人で生没年は 680-748. 中国浄土教三伝の一である慈愍流の祖.慈愍流の念仏は浄禅一致の念仏禅であり慈愍はそ の基礎を築いた. Jiun 慈雲 (C. Ciyun) A reference to Zunshi 遵式, a Tendai monk of the early Song dynasty from Ninghai 寧海 in modern Zhejiang province. Known for his virtue, he was also a prolific author. 遵式のこと.浙江省（寧海）の人で宋初の天台宗の僧徳の高さで知られ著書も多数ある. Jīvaka 耆婆 【現】ジーヴァカ (C. Qipo; J. Giba) A famous physician at the time of Gautama Buddha who frequently treated Gautama. He appears in the Kyōgyōshinshō as the person who persuaded Ajātaśatru to take refuge in Gautama. ゴータマ・ブッダの時代の名医でしばしばゴータマ・ブッダの病を治した. 64 本テキストではアジャータシャトル（阿闍世）をゴータマ・ブッダへ帰依させた者として登 場している. Jō 澠 (C. Sheng) The name of a river in Shandong province, China. 澠水.中国山東省にある河の名. Jōdo goe nenbutsu ryaku hōjigi san 淨土五會念佛略法事儀讚 (C. Jingtu wuhui nianfo lŸe fashiyi zan) A work by Hosshō (T. 1983) describing the significance and practice of the five-tempo chanting of the nenbutsu (wuhui nianfo 五會念佛. It includes 39 passages praising the virtues of the nenbutsu. 法照の著作で五会念仏（念仏の調音を５種に分けたもの）の意義修法を述べ三十九種の 讃文を集めたもの.二巻（大正 47No. 1983）. Jū Ōjō Sūtra 十往生經 (C. Shi wangsheng jing; J. Jū ōjō kyō) A reference to the Shi wangsheng Amituo foguo jing 十往生阿彌陀佛國經 (M. 1-87-4. Said to have been composed in China, this sūtra explains ten ways to be reborn in Amidas Pure Land. See also twenty-five bodhisattvas. 『十往生阿弥陀仏国経』（卍続・1-87-4）のこと.弥陀の浄土へ往生するに十種の方法がある ことを説いている.インド撰述ではなく中国撰述経典（疑経）であるといわれている 二 十五菩薩. 65 Kaido 戒度 (C. Jiedu) A monk of the Southern Song dynasty (dates unknown. He was well-versed in the Sifen lü 四分律 (T. 22, no. 1428; Dharmagupta ka -vinaya) and became a disciple of Ganjō. He spent his later years in the temple Jilesi 極樂寺 in Yuyao 餘姚 county in modern Zhejiang province, intent on attaining rebirth in Amidas Pure Land. His writings include the Shōkan ki, a commentary on Ganjōs Kan Muryōjubutsu kyō gisho, and the Monji ki, a commentary on Ganjōs Amida Sūtra Commentary. 南宋の時代の人だが生没年は不詳である. 照の弟子となり「四分律」に達していた.晩年余姚（浙江省）の極楽寺に住して専ら 西方を願生した.照の『観無量寿経義疏』を注釈した『正観記（しょうかんき）』三巻同 じく照の『阿弥陀経義疏』を注釈した『聞持記（もんじき）』三巻などを著わした. Kaigen Catalogue of the Tripiṭaka 開藏錄 (C. Kaiyuan zanglu; J. Kaigen no zōroku) A reference to the Kaiyuan shijiao lu 開釋敎錄 (T. 2154. A comprehensive catalogue of Chinese Buddhist scriptures completed by Chishō in 730, the 18th year of the Kaiyuan 開 era. It was compiled with the aim of rectifying errors found in earlier catalogues. 『開釈教録』二十巻（大正 55No. 2154）のこと.唐の時代の智昇によって開 18 年（730） に編集されたもので既存の目録の過誤を正す目的で作られた大蔵経の目録の集大成である. Kajō 嘉祥 (C. Jiaxiang) Usually known as Jizang 吉藏 (549-623. Born in Jinling 金 陵, modern Nanjing. Family name An 安. He came to be known as Great Master Jiaxiang because he resided at the temple Jiaxiangsi 嘉祥寺 in Kuaiji 會稽 in modern Zhejiang province. He completed the formulation of the doctrines of the Sanron school and wrote many works, including the Kan Muryōju kyō gisho and the Wuliangshou jing yishu 無量壽經義疏, a commentary on the Larger Sūtra of Eternal Life. 吉蔵のこと.俗姓は安氏で金陵（南京）の人.生没年は 549-623. 会稽の嘉祥寺に住した因縁で嘉祥大師と称される.中国の六朝末から隋唐初にかけて三論 の教学を大成した学僧で『無量寿経義疏』など多くの著書がある. Kakuda Kātyāyana (C. Jialuojiutuo Jiazhanyan; J. Karakuda 迦羅鳩駄迦旃延 Kasennen) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha. He maintained that the individual is composed of seven elements, and although he recognized the existence of the soul, his ideas were strongly tinged by materialism. 66 サンスクリット名カクダ・カーティヤーヤナあるいはパーリ名カクダ・カッチャーヤナ （Kakudha Kaccāyana）から迦羅鳩駄迦旃延と音写された.ゴータマ・ブッダの頃の六人の有名な自由思想 家（See 沙門外道）の一人で個々人は七要素の集合体であるとし霊魂の存在を認めるも ののきわめて唯物論的である. Kālayaśas 畺良耶舍 (C. Jiangliangyeshe; J. Kyōryōyasha) Born in Central Asia and also known in China as Shicheng 時稱 (dates unknown. In 424, in the early Liu-Song dynasty, he arrived in Jiankang 建康, modern Nanjing, and translated several Buddhist texts, including the Sūtra of Meditation. 西域の人で時称ともいう生没年は不詳.劉宋の時代の初め（西暦 424）に建康（江蘇省南 京市）に入り訳経に従事した.『観無量寿経』の訳者として名高い. kalpa 劫 (C. kō) The longest unit of time in ancient India, said to correspond to 4, 320 million years. Various analogies are used to explain its length. 古代インドにおける最長の時間の単位. １劫は４３億２千万年に相当するとされているがいくつかの経典中には比喩的な説明も見ら Kanbutsu Samādhi Sūtra 觀佛三昧經 (S. *Buddhānusmṛti-samādhi-sāgara-sūtra; C. Guanfo sanmei jing; J. Kanbutsu sanmai kyō) The abbreviated title of the Guanfo sanmei hai jing 觀佛三昧海經 (T. 15, no. 643. Translated by Buddhabhadra in the Eastern Jin dynasty. It describes in detail how to visualize and meditate on the Buddha (guanfo/kanbutsu 觀佛) and sets forth the special merits accruing from such practice. 正式には『観仏三昧海経』十巻（大正 15No. 643）.東晋の仏陀跋陀羅（北インドの人生没 年 Buddhabhadra）の漢訳した経典. 仏を観じ仏を念ずるには如何にすべきかを詳説しその殊勝な功徳を敷衍している. Kan Muryōjubutsu kyō gisho 觀無量壽佛經義疏 (C. Guan Wuliangshoufo jing yishu) A commentary on the Sūtra of Meditation by Ganjō (T. 1754. 大正 37No. 1754.３巻宋の照作.『観無量寿経』の注釈書である. Kan Muryōju kyō gisho 觀無量壽經義疏 (C. Guan Wuliangshou jing yishu) A commentary on the Sūtra of Meditation by Kajō (T. 1752. Kannon 觀音 (S. Avalokiteśvara; C. Guanyin) The Sanskrit name Avalokiteśvara, which can be understood to mean “Lord of Perceiving, ” was translated into Chinese literally (Guanzizai 觀自在) or as “Perceiver of the Worlds Sounds” (Guanshiyin 觀世 67 音) which was abbreviated to “Perceiver of Sounds” (Guanyin. A bodhisattva representative of Mahāyāna Buddhism, he symbolizes compassion and is often depicted to the left of Amida, with Seishi, who represents wisdom, on the right. Sanskrit fragments of the Saddharma-puṇḍarīka Sūtra discovered in Central Asia give his name as “Avalokitasvara, ” and this may be the original Sanskrit equivalent of the Chinese rendering “Perceiver of (the Worlds) Sounds. ” サンスクリット名アヴァローキテシュヴァラの観察することに自在なという意味をとって 観自在観世音などといい観音と略称される.大乗仏教を代表する菩薩の一人で阿弥陀仏 を中心にその左に位置して慈悲を表し智慧を表して右に位置する勢至菩薩と対応すること がよく知られている. なお中央アジア発見の『法華経』断片にはAvalokitasvara とありこれが観世音の原語か もしれない. kantan 睘丹 (C. qiongdan) A magical substance used by alchemists. 錬金術師が使用する薬品. Kanzeon 觀世音 (C. Guanshiyin) See Kannon. Kapilavastu 迦毘羅 (C. Jiapiluo; J. Kabira) The capital city of the Śākyas, where Gautama Buddha lived until he left home to become a renunciant. It is thought to have been located either at Tilaurā Kot in the Terai in southern Nepal or at Piprāhwā on the Indian side of the India-Nepal border. ゴータマ・ブッダが出家するまで居住していたサーキヤ（釈迦）族の首都であったが現在そ の所在についてはネパール領のタラーイ盆地にあるティラウラーコット（Tilaurā Kot）とす る説とインド領のピプラーワー（Piprāhwā）とする説がある. karma 業 【現】①行い（karma） ②行為（karma） ③カルマ（karma） (S. karman; C. ye; J. gō) The basic meaning of Sanskrit karman is act, action, object of an action, religious rite, etc., and it is a term used in all spheres of Indian thought. Karma is the driving force behind transmigration, and its influence is deemed to extend beyond death. According to a typical formulation of the doctrine of karma, virtuous people are born on account of good deeds performed in former lives and wicked people are born on account of evil deeds performed in former lives. This concept of karma also had an influence on the religious experiences of Shinran, who, declaring that “this body as it exists here now is a humble, sinful existence subject to birth-and-death, ” believed that he 68 could be saved by Amidas Original Prayer. But at the same time the popular conception of karma, which understood poverty, illness, disabilities, etc., as the results of deeds committed in former lives, had the effect of making people resign themselves to their fate, thereby entrenching social discrimination. When one considers the more profound implications of karma, over and beyond any such popular notions, it could be said to signify the fateful inevitability of human existence, i. e., existence as a given, for even an action that may appear to be performed with free will requires the conditions or by-causes that make it possible. サンスクリット語の基本的意味はなすこと・なすもの・なす力等で作用・行為・行為対象・ 祭祀等を表す語としてインド思想一般で広く用いられた.特に輪廻説と密接にかかわり現 世の身体･言語・心による三種の行為（三業）の善悪で来世の生存状況が規定されると考えら れるようになった.仏教もその影響下で成立したため教理的にもさまざまな見解があるが 本テキストでは karmic…として そのような意味における用例が多い.例えばkarmic conditions karmic causationkarmic relationshipkarmic relationkarmic connectionkarmic resultkarmic significance 等karman との複合語や karman 自身も「因縁」を意味する文脈や「因縁」の英訳 語としてまた karmic causality が「因果」の英訳語としても用いられている. karma, dark 黑業 (S. kṛṣṇa-karman; C. heiye; J. kokugō) Evil deeds that lead to suffering. “Dark karma” contrasts with “white karma, ” or deeds that are pure, right and good. 苦しみの果報をまねく悪しき業のこと.清く正しい善い行いが白業と呼ばれるのに対する. karmic causality: See law of cause and effect. karuṇā 悲 (C. bei; J. hi) Compassion. See great compassion. Kāśyapa Buddha 迦葉佛 (C. Jiayefo; J. Kashōbutsu) The sixth of the “seven Buddhas of the past, ” consisting of Śākyamuni and six prior Buddhas said to have appeared in this world before him. The seven Buddhas of the past are, starting from the earliest, Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni. ゴータマ・ブッダと彼以前に現れたとされる６人の仏たちを過去七仏というがその６番目 の仏のこと. 七仏とは古い順に①毘婆尸仏（See 毘婆尸仏）②尸棄仏（Skt. Śikhin）③毘舎浮仏（Skt. Viśvabhū）④拘留孫仏（Skt. Krakucchanda）⑤拘那含牟尼仏（Skt. Kanakamuni）⑥迦葉仏 ⑦ゴータマ・ブッダすなわち釈迦牟尼仏である. 69 kāṭaka solution 石汁 (C. shizhi; J. sekijū) Sanskrit kāṭaka is usually transliterated in Chinese, but in the quoted passage in which it appears in the Kyōgyōshinshō (p. 89) it refers to a potion used in alchemy and has been translated as “stone fluid, ” perhaps on account of its external appearance or qualities. It was also translated as “gold-colored water” and described as an elixir of life. サンスクリット名カータカは通常音写されて訶宅迦（かたくか）あるいは呵吒迦（かたか） と漢訳されるがこの文脈では錬金のための薬液を意味するのでその外見あるいは性質か ら石汁と漢訳されたものか？またカータカは金色水などと漢訳されることもあり不老薬 のことともいわれている. Keimon 慶文 (C. Qingwen; J. also Keibun) A Tendai monk of the Song dynasty who lived at Shanyin 山陰 in Kuaiji 會稽 in modern Zhejiang province (dates unknown. See Shōshin hōmon. 会稽の山陰の人宋代の天台宗の僧だが生没年は不詳 台教正信法門 なお法師 Hosshi（和尚や師の場合もある）とは先生の立場にある僧侶のことであるが本 テキストでは Master と英訳されていることが多い. King Mujō 無諍王 (C. Wuzheng wang; J. Mujō-ō) Also known as Wuzhengnian wang (Mujōnen-ō) 無 諍 念 王. A name of Amida when he was a wheel-turning king (Cakravarti-rāja) in a previous life, as described in the Sūtra of the Lotus of Compassion. 無諍念王ともいう.阿弥陀仏が過去に転輪王（See 転輪王）であったときの名. もともとは『悲華経』巻二（大正 3No. 157174c）（Skt. Karuṇāpuṇḍarīka–sūtra）に登場す Kōgyoku 高玉 (C. Gaoyu) A monk of the Tang dynasty (d. 742. Family name Gao 高, given name Huaiyu 懷玉. Uninterested in food, clothing or shelter, he performed rites of repentance, recited the nenbutsu 50, 000 times daily, and is said to have recited the Amida Sūtra 300, 000 times. 名は懐玉俗姓は高氏.742 年没. 衣食住を省みず懺悔の法を行い日課念仏五万遍また『阿弥陀経』を誦すること三十万巻 に及んだという. Kokālika 瞿伽離 (C. Quqieli; J. Kukari) A disciple of Devadatta who is said to have obstructed Gautama Buddhas teaching activities. デーヴァダッタ（提婆達多）の弟子でゴータマ・ブッダの教化活動を妨げたと言われている. 70 kōken (S. nyagrodha; C. haojian) The banyan tree. It is said to grow under the 好堅 ground for 100 years and then above the ground to full size in a single day, measuring more than 1, 000 feet in height. Also an alternative name for the bodhi tree. 高堅樹（好堅樹）.バニヤン樹.「地中にあること百年枝葉を繁茂して一日に出生し高さ 百丈に余る」という.また菩提樹の一名ともいう. kon 斤 (C. jin) A catty, a unit of weight equivalent to approximately 500–600 grams. Konkōmyō saishōō kyō sho 金光明最勝王經疏 (C. Jinguangming zuishengwang jing shu) A commentary on the Jinguangming zuishengwang jing 金 光 明 最 勝 王 經 (Suvarṇaprabhāsottama-sūtra; T. 16, no. 665) by Eshō (T. 39, no. 1788. 大正 39No. 1788.１０巻慧沼の作.『金光明最勝王経』（大正 16No. 665）の注釈書. koṭi 倶胝 (C. juzhi; J. kutei) A numerical unit, said to correspond to 10 million, although it is also variously interpreted as 100, 000, 100 million, or 10 to the power of 12 or 16. 数の単位で千万すなわち十の七乗をいうが異説も多く十万（十の五乗）億（十の八乗） 万億（十の十二乗）または京（十の十六乗）ともいわれる. Kṛttikā 昴星 (C. maoxing; J. bōsei) The Pleiades. すばる. kṣaṇa 刹那 (C. chana; J. setsuna) An extremely short unit of time, often translated as “moment” or “instant. ” きわめて短い時間瞬間最小限の時間の単位. Kumārajīva 鳩摩羅什 (C. Jiumoluoshi; J. Kumarajū) An important translator of Buddhist texts during the Yao-Qin dynasty. Born in Kucha in Central Asia, he began studying Buddhism from a young age in various localities and arrived in Changan 長安 in 401. There is some uncertainty about his birth and death dates, usually given as 344 and 413. He translated the Saddharma-puṇḍarīka Sūtra and many other representative Mahāyāna sūtras, as well as treatises by Nāgārjuna, and as a result Chinese Buddhism moved from a period of transplantation to an age of growth and development. 後秦（姚秦）の時代の大翻訳家で西域のクチャ（亀茲国）の人幼い頃より仏教を西域諸国 で学び401 年に長安へ入った.生没年は 344-413 だが異説もある. 彼は『法華経』等の代表的な大乗経典およびナーガールジュナ（龍樹）の論書を多数漢訳 し中国仏教を移植の時代から成長・発展の時代へ展開させた. Kyōgō 憬興 (C. Jingxing; K. Kyŏnghŭng) A Korean monk of the Hossō school 71 from Silla who lived in the 7th century. Family name Su 水. He was a prolific writer, and his works include the Jutsumon san, a commentary on the Larger Sūtra of Eternal Life. 新羅の法相宗の高僧俗姓は水氏で七世紀ごろの人. 『述文讃』三巻を作って『大経』を解釈するなど著書は多数ある. 72 Land of all-knowledge 諸智土 【現】あらゆる智恵に満たされた国土 (C. zhuzhitu; J. shochido) An alternative name for Amidas Pure Land. The Larger Sūtra of Eternal Life attributes five kinds of wisdom to Amida, and Amidas Pure Land is called “Land of all-knowledge” because these five wisdoms constitute its essence. 阿弥陀如来の浄土のこと.『無量寿経』の中で阿弥陀如来の五種の智慧が説かれるがこの五 智をもって浄土の体とするため諸智土といわれる. Land of Infinite Light 無量光明土 (C. wuliang guangming tu; J. muryō kōmyō do) This term appears in a verse in the Sūtra of Universal Enlightenment, one of the Chinese translations of the Sukhāvatīvyūha. In its original context it means “lands of immeasurable light” and refers to the realms of different Buddhas, but in his abridgement of these verses Shinran interprets it as Amidas Pure Land and takes it to refer to the site of the fulfillment of the 12th prayer (Prayer of Immeasurable Light) among the forty-eight prayers. 『大無量寿経』の異訳である『平等覚経』（『仏説無量清浄平等覚経』）中の偈文の一語であ りその経典上では「無量の光明の国々」で諸仏の国土を意味するが親鸞は深い理解によっ て偈文を抜粋してこの文脈では阿弥陀仏の浄土の意味とする.すなわち光明無量の願（第 十二願）の成就の場所が「無量光明土」であるというのである. land of one thousand Buddhas 千佛國土 【現】一千の覚った方の出現する国 qianfo guotu; J. senbutsu no kokudo) A world or “Buddha field” (S. buddha-kṣetra) in which one thousand Buddhas are said to appear, with “world” here referring to the sphere of a Buddhas instructional and salvific activities. In the present eon (kalpa) there have already appeared four Buddhas, including Gautama Buddha, and these together with 996 future Buddhas, starting with Maitreya, make up the one thousand Buddhas. The reason that the first three of the seven Buddhas of the past (see Kāśyapa Buddha) are not included is that they are considered to have appeared during a different eon in the immeasurably distant past. 千仏が出現するとされる世界（仏国土Skt. buddha-kṣetra）のこと. ここでいう世界とは仏が人々を教導し救済する範囲のことをいう. 千仏とは現在の劫（See 劫）にすでにゴータマ・ブッダまでの四仏が出世しており将来出 現するとされる弥勒（See 弥勒）以下の九九六仏とを合わせたものをいう.なお四仏とは 過去七仏（See 迦葉仏）の最初の三仏は計り知れないほど遠い過去の劫に出世しておりゴー タマ・ブッダと同じ現在の劫に出世したのは彼を含めて四仏とされるためである. 73 Land of Peace and Happiness 安養 (C. anyang; J. annyō) An alternative name for Amidas Pure Land, where ones mind is at ease (C. an) and ones body well-nourished (C. yang. 阿弥陀仏の浄土（安楽世界）のこと.心を安んじて身を養うことができるのでこのようにいわ Land of Recompense 報土 【現】悲願に応えて現れた国土 (C. baotu; J. hōdo) One of the lands in which a Buddha dwells. When a bodhisattva becomes a Buddha as a result of the accomplishment of practices undertaken in accordance with his vows to become a Buddha (see Original Prayer) the land in which he dwells is considered to be a reward or recompense for his former vows and practices. In the Kyōgyōshinshō, it refers by and large to the Pure Land of Amida. See also Body of Recompense. 仏の国土の一つで菩薩が仏になるために発した誓願（See 本願）通りに修行を成就して仏に なったときその仏が住する国土を誓願・修行が報われた国土として報土と呼ぶ.本テキス トでは基本的に（例外もある）「阿弥陀仏の浄土」を指している. Larger Amida Sūtra 佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經・大阿彌陀經 【現】 アミダの大経典 (S. Foshuo zhufo Amituo sanyesanfo saloufotan guodu rendao jing or Da Amituo jing; J. Bussetsu shobutsu Amida sanyasanbutsu sarubutsudan kado nindō kyō or Dai Amida kyō) A reference to the Amituo sanyesanfo saloufotan guodu rendao jing 阿彌陀三耶三佛薩樓佛檀過度人道經 (T. 362) one of five extant Chinese translations of the Larger Sūtra of Eternal Life. Translated by Zhi Qian of the Wu dynasty. If the traditional attribution of the translation of the Sūtra of Universal Enlightenment to Lokakṣema of the Later Han dynasty is correct, then it would be the oldest Chinese translation of the Sukhāvatīvyūha, but since this attribution is suspect, this Larger Amida Sūtra is considered to be the oldest Chinese translation of the Sukhāvatīvyūha. 『阿弥陀三耶三仏薩楼仏檀過度人道経』二巻（大正 12No. 362）のこと.略して『大阿弥陀 経』ともいわれる.『大無量寿経』の異訳で呉の時代の支謙訳である. 異訳の『平等覚経』が後漢の時代の支婁迦讖訳であれば『平等覚経』が Sukhāvatīvyūha の最古 の漢訳であるが支婁迦讖訳が疑われているため『大阿弥陀経』が最古の漢訳であると理解さ れている. Larger Sūtra 大經・大本 【現】卓れた経典 (C. Dajing or Daben; J. Daikyō or Daihon) An alternative name for the Larger Sūtra of Eternal Life. 74 『大無量寿経』の異名. Larger Sūtra of Eternal Life Sukhāvatīvyūha; C. Da (大)無量壽經・大經 【現】永遠の生命の卓れた経典 Wuliangshou jing or Dajing; J. Dai Muryōju kyō or Daikyō) Also Sūtra of Eternal Life, Larger Sūtra and “Sūtra of Two Fascicles. ” A reference to the Foshuo Wuliangshou jing 佛說無量壽經 (T. 360) said to have been translated in the Cao-Wei dynasty by the Indian monk Saṃghavarman (dates unknown) who arrived in China in 253; alternatively, it may have been translated by Buddhabhadra of the Eastern Jin dynasty and Fayun 法雲 (467-529) of the Liang dynasty. The Sanskrit title Sukhāvatīvyūha means “Adornment of the Land of Bliss” and is the same as the Sanskrit title of the Amida Sūtra, but the two works differ in content. It is one of the three Sūtras on which the Pure Land teachings are based, and because Shinran equates it with the true teaching in Chapter I of the Kyōgyōshinshō, it is regarded as the basic scripture of the Shin sect. Among the alternative names for this sūtra used by Shinran, “Sūtra of Two Fascicles” derives from the fact that it is divided into two fascicles. There are four other extant Chinese translations of this sūtra: Larger Amida Sūtra, Sūtra of Universal Enlightenment, Assembly of the Nyorai of Eternal Life, and Dacheng Wuliangshou zhuangyan jing 大乘無量壽莊嚴經 (T. 12, no. 363; tr. Faxian 法賢 d. 1001. 『仏説無量寿経』二巻（大正 12No. 360）のことで曹魏のサンガヴァルマン（康僧鎧Skt. Saṃghavarmanインド出身で 253 年に中国に入り訳経に従事したと言われる生没年不詳）の 訳と伝わるが東晋のブッダバドラ（仏陀跋陀羅）・梁の法雲（梁の時代を代表する高僧の一 人で江蘇州の人生没年は 467-529）共訳説もある. サンスクリット名『スカーヴァティー・ヴューハ』は極楽の荘厳の意味で『阿弥陀経』と 同一名であるが内容は異なっている. 浄土教がよりどころとしている浄土三部経（『大無量寿経』・『観無量寿経』・『阿弥陀経』） の一つであるが親鸞は本テキスト「教巻」でこの経典を「真実教」と定義していること から浄土真宗の根本の経典とされている. 親鸞は基本的に『大無量寿経』と呼んでいるが異名は多く本テキストでは『大経』 『大本』『無量寿経』『双巻経』も用いられている.このうち『双巻経』とは上下二巻 の経典であるためである. 異訳は四本『大阿弥陀経』・『平等覚経』・『無量寿如来会』・『大乗無量寿荘厳経』（大 正 12No. 363宋・法賢［没年は 1001 年？］訳）が現存している 75 latter days 末代 (C. modai; J. matsudai) A time, many years after the death of Gautama Buddha, when the Buddhist teachings fall into decline. Shinran equated this period with the age in which he himself lived, an age characterized by the five defilements. 末世すなわちゴータマ・ブッダの滅後長年を経た教法の衰退期のこと.親鸞は自己が置 かれた時代を末代濁世と認識していた. law of cause and effect 【現】因果の法則 因果 (S. hetu-phala or kārya-kāraṇa; C. yinguo; J. inga) The law of causality, according to which a cause invariably gives rise to an effect or a result, and an effect is invariably produced from a cause. 仏教漢語としての因果はテクニカル・タームとして用いられることが多く原因があれば必ず 結果があり 結果があれば必ず原因があるという法則や因と果との関係性を指すことが多い. leap (over) crosswise 橫超 (C. hengchao; J. ōchō) A key term for understanding Shinrans thought. It means to transcend crosswise the world of delusion, be born in the true Land of Recompense, and realize incomparable Nirvāṇa through the power of Amidas Original Prayer. In Chapter III of the Kyōgyōshinshō, Shinran divides the Buddhist teachings into those characterized by other-power and self-power and into sudden teachings (see abrupt teaching) and gradual teachings (see gradual school. He then associates “to leap crosswise” with the sudden teachings of other-power, “to walk out crosswise” with the gradual teachings of other-power, “to leap lengthwise” with the sudden teachings of self-power, and “to walk out lengthwise” with the gradual teachings of self-power. He further states: “‘To leap over crosswise is the true teaching, the true doctrine, which being the fulfillment of the Prayer, is one, is real, and is perfect” (p. 150. 本願のはたらきによってよこさまに迷いの世界（See 娑婆三界五濁）を超えて真実報土 （See 報土）に生まれ無上涅槃 the incomparable Nirvāṇa（See 証涅槃）をさとること. 本テキストの「信巻」において親鸞は仏教を他力 other-power と自力 self-power（See 他力 自力）頓 sudden と漸 gradual（See 頓教漸教）とに分けて横超（他力の頓）leap crosswise・ 横出（他力の漸）walk out crosswise・竪超（自力の頓）leap lengthwise・竪出（自力の漸）walk out lengthwise として（聖典 236）「横超はすなわち願成就一実満の真教真宗これなり.“To leap over crosswise” 「on the other hand」is the true teaching, the true doctrine, which being the fulfillment of the Prayer, is one, is real, and is perfect. Further, there is what is known as “to walk out 76 crosswise. ”」 （聖典 243）と述べている. learning and non-learning 有學 and 無學 (S. śaikṣa and aśaikṣa; C. youxue and wuxue; J. ugaku and mugaku) “Non-learning” refers to the stage in which all religious practice has been completed and there remains nothing more to learn, and it signifies the stage of an arhat. “Learning, ” on the other hand, refers to the stage in which delusion has not yet been completely eliminated and there is still something to learn; it is, in other words, the stage of someone who has not yet reached the stage of an arhat. 「無学」とは修行を完成してもはや学ぶべきものを残していない境地のことで阿羅漢の 境地を指す.これに対して「有学」とはまだ迷いを完全には断ち切っていないために未だ 学ぶべきものを残しており阿羅漢の境地に至っていないことをいう. lengthwise 竪 【現】縦 (C. shu; J. shu) See leap (over) crosswise. lion roaring 師子吼 (S. siṃha-nāda; C. shizihou; J. shishiku) A Buddhas preaching of the Dharma is likened to the roaring of a lion, for just as all wild animals heed the lions roar, so too do sentient beings heed a Buddha when he is preaching the Dharma. 獅子（漢訳では多く「師子」と書く）のほえる声.獅子のほえるごとくに法を説くこと.仏の 説法を獅子がほえ立てると百獣がおそれ従うことにたとえたことば. living 行 【現】実践 (S. carita, caryā or pratipatti; C. xing; J. gyō) Also true living or great living. A key term for understanding Shinrans thought. While the Sino-Japanese term xing/gyō has a great variety of meanings in Buddhism, it is generally used in the sense of “practice. ” Shinran refers to the act of uttering the Name of Amida as “great practice (living)” because he believed that Amidas Name represented Amidas “great action” for making people realize that human effort is unnecessary for being saved by Amida. In other words, the merit accumulated in the course of Amidas many eons of practice is embodied in his Name and there is no need for anyone to apply any further effort. It was for this reason that Suzuki, on the basis of his own insights into Shinrans thought, used “living” rather than the more usual “practice” to translate this term. Surviving materials relating to Suzukis translation show that in his original draft (1961) he was translating xing/gyō as “practice, ” but during subsequent revisions he changed this first to “act” and then to “living” (see plates. This means that, partly because Suzuki died (1966) without having been able to proofread his translation thoroughly, the term xing/gyō, which appears with great frequency in the Kyōgyōshinshō, is translated as both “practice” 77 and “living, ” and there are instances in which these two terms are not strictly differentiated. Shinran uses the term “true living” in the full title of the Kyōgyōshinshô, i. e., The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land, and he takes it up in Chapter II, “The Collection of Passages Expounding the True Living of the Pure Land. ” The term “great living” is defined at the start of Chapter II, where it is stated: “The great living is to pronounce the Name of the Nyorai of Unimpeded Light. ” It is further stated that it is bestowed on beings on the basis of the 17th prayer in the Larger Sūtra of Eternal Life, i. e., “Prayer in which all Buddhas pronounce the Name” (see Original Prayer) and the passages relating to the Original Prayer fulfilled in the same sūtra. living / the living 通常の意味とは別に仏教における漢語としての「行」には多義あるが一般 には修行という意味で使われることが多い.親鸞は称名を「大行」というのだがそれは阿弥 陀の救済には人間の努力が不要であることを気付かせる如来の「大きなはたらき」が如来 の名だと信じたからである.つまり名にすでに如来が永劫修行して積んだ功徳が成就してい てこれに人間が行を加える必要がないのである.だから大拙はpractice と英訳されること の多いこの語を親鸞の思想に対する独自の洞察によって living としているのである. true living / the true living「真実行」は書名の「顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」にこれを用いその第二巻 目の「顕浄土真実行文類 The Collection of Passages Expounding the True Living of the Pure Land」 でこれを取り上げている. great living / the great living「大行」に関しては本テキストの第二「行巻」冒頭（聖典 157）に 明確な定義がある.それによればこの「大行」は「無碍光如来の名を称すること to pronounce the Name of the Nyorai of Unimpeded Light」（See 称名）であり『大無量寿経』の第十七願す なわち「諸仏称名の願 the Prayer in which all Buddhas pronounce the Name」（See 本願）とそ の成就を説く同経中の（第十七願の）「願成就文 Passages relating to the Prayer fulfilled」（See 願成就文）に根拠付けられて衆生に施与される（廻向成就する）ものである. Lokeśvararāja Buddha 世自在王佛・世饒王佛 (C. Shizizaiwangfo or Shiraowangfo; J. Sejizaiōbutsu or Senyōōbutsu) According to the Larger Sūtra of Eternal Life, the Buddha under whom Dharmākara Bodhisattva practiced. 78 『大無量寿経』に説かれる法蔵菩薩の師仏のこと. Lokeśvararāja Tathāgata 世閒自在王如來 (C. Shijianzizaiwang Rulai; J. Sekenjizaiō Nyorai) See Lokeśvararāja Buddha. Lokeśvararāja Buddha を見よ. long and short 久近 (C. jiujin; J. kugon) A reference to the length of time required to attain enlightenment. In Mahāyāna Buddhism, Buddhist teachings are sometimes divided into the abrupt teaching and the gradual school, and the length of practice thus becomes an issue. 修行の時間の長短のこと.仏教では一般に速やかに願行を満足しただちにさとる教えを頓 教順序を経て長い修行の後にさとる教えを漸教というので時間の長短が問題にされる. lotus world 蓮華藏世界 (C. lianhuazang shijie; J. rengezō sekai) Also “world of the lotus-womb. ” Thought to have originally been a world posited in Brahmanism, it refers in Buddhism to an ideal pure world created by the Buddha and described in the Avataṃsaka Sūtra. In the Kyōgyōshinshō, however, it refers to Amidas Pure Land. もともとはバラモン教の観念であると考えられるが仏教では『華厳経』に説かれる仏に よって現出された清らかな理想的な世界をいう.ただし本テキストでの用例は『浄土論』中 のものであるため阿弥陀仏の極楽浄土のことを指して蓮華蔵世界といっている. lotus-womb, world of 【現】蓮の母胎: See lotus world. lotus world を見よ. lowest grade of the lowest rank, beings of の最低の段階にいる者 下下品・下品下生 【現】最低の階級の中 (C. xiaxiapin or xiapin xiasheng; J. gegebon or gebon geshō) The lowest of the nine grades of beings who are reborn in Amidas Pure Land as set forth in the Larger Sūtra of Eternal Life. Since a distinctive feature of the Pure Land teachings, especially Shinrans position, is the salvation of those who are aware of their essential nature as a grievously sinful being (or vilest criminal) rather than those who make a show of doing good, in the Kyōgyōshinshō the phrase “beings of the lowest grade of the lowest rank” is used in a symbolic sense. 『観無量寿経』に説かれる衆生が浄土に往生する際の九段階の階位（See 九品）の最下位の 浄土教特に親鸞の立場は偽善的な者よりも悪人としての自己の本性を自覚する者を救済す ることを特徴とする（See 極重悪人）ため本テキストにはこの「下品下生」が象徴的に用い 79 られている. 80 Magadha 摩伽陀 (C. Moqietuo; J. Makada) The most powerful kingdom in ancient Central India, corresponding to modern Bihar south of the Ganges. Buddhism and Jainism had their origins in Magadha, and it was here that King Bimbisāra, Vaidehī and Ajātaśatru lived at the time of Gautama Buddha, who preached here more often than anywhere else. 中インドにあった最も有力な国で現在のビハール州のガンガー河南部に相当する.仏教・ジャ イナ教が興った地でありゴータマ・ブッダの頃ビンビサーラ（頻婆娑羅）王とその妃ヴァ イデーヒー（韋提希）王子アジャータシャトル（阿闍世）がいた.ゴータマ・ブッダが最も 多く説法した国である. Mahāsthāmaprāpta: See Seishi. Seishi を見よ. Mahāyāna 大(乘) 【現】偉大な乗り物 (C. da cheng; J. dai jō) Literally, “great or large vehicle. ” It refers to a Buddhist movement that arose in India around the start of the Common Era. It spread primarily in northern parts of Asia (China, Korea, Japan, Taiwan, etc. and is contrasted with the Hīnayāna or Theravāda Buddhism, one of the schools of Buddhism that was influential prior to the rise of the Mahāyāna and spread primarily in southern Asia (Sri Lanka, Myanmar, Thailand, Cambodia, Laos, etc. There are several theories regarding the origins of the Mahāyāna. One of the distinguishing features of the thought of Mahāyāna Buddhism is that whereas earlier forms of Buddhism aimed for the attainment of the state of an arhat, one stage prior to Buddhahood, and asserted that Gautama Buddha was the one and only Buddha, Mahāyāna Buddhism rejected this standpoint focused on self-benefiting, advocated others-benefiting practices aimed at the salvation of all beings, and argued that the path to Buddhahood was open to all people. Many scriptures reflecting these ideas were produced, and most of the sūtras quoted in the Kyōgyōshinshō are Mahāyāna sūtras. サンスクリット語のマハーヤーナは大きな乗り物の意でその意味を取って大乗と音写して 摩訶衍と漢訳された.大乗仏教とは 紀前後からインドに興起して広まった仏教運動のこと. 主としてアジア北方（中国・朝鮮半島・日本・台湾など）に伝播して現存する大乗仏教に対し てそれ以前にインドで有力であり主としてアジア南方（スリランカ・ミャンマー・タイ・ カンボジア・ラオスなど）に伝播して現存する仏教を上座仏教（上座部）といって対比して 用いられる. 大乗仏教の成立に関しては諸説あるがその思想的特徴の一例を挙げればそれ以前の仏教が 81 仏の一歩手前の阿羅漢になることを目的としたゴータマ・ブッダ一仏主義であったに対して そのような自利のみの立場ではなく広く衆生を救済するための利他行を実践しそれによっ て仏となることを主張した多仏主義でありその理念が反映した多くの大乗経典を生み出した. なお本テキストが引用する諸経典はほぼ大乗経典である. ここで仏教の歴史を概観すれば以下の通り. 原始仏教（初期仏教など呼称については諸説ある） ゴータマ・ブッダに始まる原始教団が仏滅後１００年ごろに分裂するまであるいは紀 前３世紀のアショーカ王（阿育王Skt. Aśoka）時代までのインド仏教最初期の段階をい う. 部派仏教 仏滅後１００年ほどで原始仏教教団は保守的な上座部（Skt. Sthaviravādin）と進歩的な大 衆部（Skt. Mahāsāṅghika）に分裂した.上座部はその後も分裂を繰り返し最大部派の説 一切有部（Skt. Sarvāstivādin）の他計２０部派があったとされる. 大乗仏教 上記の通り 密教 狭義には大乗仏教中の秘教で西暦５６世紀のインドに出現しチベット・モンゴル・ ブータン・ネパール・日本などに現存する.呪法・儀礼などヒンドゥー教と共通の基盤 を持つが大乗特有の思想で意義づけて仏教化しさらに各地の民族宗教と一体化して展 開した. Maitreya 彌勒 (C. Mile; J. Miroku) A bodhisattva. His name is also translated in Chinese as “Compassionate One” (Cishi 慈氏. Having completed the requisite practices of a bodhisattva, he is said to have attained the state of ultimate Buddhahood in one birth and will appear in this world as the next Buddha after Śākyamuni in 5, 670, 000, 000 years. Maitreya has had a strong influence on the history of Buddhism not only in the sphere of religious beliefs, but also in the realm of art. 弥勒菩薩のこと.その意味をとって慈氏とも漢訳された. 釈迦牟尼仏についで五十六億七千万年の後この世（See 娑婆）に現れる将来の仏であり すでに菩薩としての修行も成就して一生補処（See 一生補処）であるとされる. 信仰面のみならず美術面においても仏教史上に強い影響を与えた菩薩である. maṇḍa: See daigo. Daigo を見よ 82 mandārava flower 曼陀羅華 (C. mantuoluo hua; J. mandara-ke) A divine flower said to be beautiful, fragrant and of noble character and to delight anyone who sees it. Showers of this flower are said to fall in the Pure Land. 色よく芳香を放ち高潔でこれを見る者の心を喜ばせるといわれる天界の華.極楽浄土にも この花の雨がふるとされる. manifest or secret 顯密 (C. xianmi; J. kenmitsu) Exoteric Buddhism and Esoteric Buddhism. In the Japanese Shingon sect, the teachings of Buddhism are divided into exoteric teachings and esoteric teachings, with only the Shingon sect being identified with the latter, and all other forms of Buddhism are subsumed under the former. 顕教と密教すなわちあらわな教えと秘密な教えのことをさす.真言宗で仏教の教え全体を 顕教と密教の二つに分け自宗のみを密教としその他の諸宗派をことごとく顕教としたこと に由来する. Mañjuśrī 文殊 (C. Wenshu; J. Monju) The name Mañjuśrī was transliterated in Chinese as Wenshushili 文殊師利, which was then abbreviated to Wenshu; his name was also translated as “Wondrously Auspicious” (Miaojixiang 妙 吉 祥) and “Wondrous Virtue” (Miaode 妙德. A bodhisattva representative of Mahāyāna Buddhism, he symbolizes wisdom and sometimes forms a pair with Samantabhadra, who represents compassion. サンスクリット語マンジュシュリーを音写して文殊師利と漢訳され文殊と略称されるまた その意味を取って妙吉祥や妙徳などとも漢訳される.大乗仏教を代表する菩薩の一人で智慧 を表す文殊菩薩のことをいう.慈悲を表す普賢菩薩と対にして説かれることがある. manuṣya 人 (C. ren; J. nin) Human being, especially someone caught in the cycle of transmigration. As one of the six paths, manuṣya refers to the realm of human beings. 人とはひとすなわち輪廻する存在をいい六道の一つとしては人の住む世界を意味する.サ ンスクリット語では上記の manuṣya の他nara, puruṣa, pudgala なども相当する. māra 魔 (C. mo; J. ma) Sanskrit māra means “killing” or “death. ” In Buddhism, māra has a diverse and complex character that is very different from the notion of “devil” in other religions. Though its basic character is difficult to describe in brief, it may be conceived of as that which takes human life or impedes religious practice. Suzuki also translates mo/ma as “evil ones, ” “evil spirits, ” etc. See also four devilish foes. 魔とは死あるいは殺を意味するサンスクリット語 māra を音写したもの.仏教における魔は 83 多様で複雑な性格を有し他宗教の悪魔の概念とは著しく異なりその根本的な性格を端的に 表現することは難しいが人の生命を奪ったり修行などに妨害を加えたりするものをいうと 考えられる.本テキストでは evil ones, evil spirits などとも英訳されている. Maskarin Gośālīputra 末伽梨句賖梨子 (C. Moqieli Jushelizi; J. Matsukari Kusharishi) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha. He advocated a form of determinism. ゴータマ・ブッダの頃の六人の有名な自由思想家（See 沙門外道）の一人で一種の決定論 （宿命論）を主張した. Master of Kōmyōji 光明寺和尚 【現】光明寺の師匠 (C. Guangmingsi Heshang; J. Kōmyōji no Kashō) See Zendō. Zendō を見よ. Maudgalyāyana 目連 (C. Mulian; J. Mokuren) One of Gautama Buddhas ten principal disciples, renowned for his supernatural powers. He was initially, together with Śāriputra, a disciple of the skeptic Saṃjayin Vairaṭīputra, who was the leader of one of the non-Buddhist schools, but he later became a follower of Gautama. ゴータマ・ブッダの弟子の一人で神通に勝れていた（神通第一）.初めシャーリープトラ（舎 利弗）とともにサンジャヤ（刪闍邪毘羅胝子 Skt. Sañjaya Vairaṭīputra, Saṃjayin Vairaṭīputra）と いう懐疑論者の弟子であったが後にゴータマ・ブッダに帰依した. meditation 禪定・禪・定 【現】念じること (C. chanding, chan or ding; J. zenjō, zen or jō) See Zen. Merciful One 慈尊 (C. cizun; J. jison) A venerable being endowed with great compassion. Though this term often refers to Maitreya, in the Kyōgyōshinshō it refers to Amida. 大慈悲の世尊. 慈氏すなわち弥勒菩薩（skt. Maitreya）のことをいう場合もあるがこの文脈では阿弥陀仏のこ とをさす. merit 功德 (S. guṇa, puṇya or anuśaṃsa; C. gongde; J. kudoku) A good quality associated with a good deed, or a benefit that results from a good deed. Sanskrit guṇa signifies a persons “good quality” or “virtue, ” puṇya can mean “auspiciousness” or “holiness, ” and anuśaṃsa refers to a benefit resulting from a good deed. 善い行いに備わる善い性質や善い行いの結果としての利益のこと. 84 サンスクリット語のグナは人の徳をプニャは幸福や神聖さをアヌシャムサは善い行いによっ て得る善い結果をいう. “Midday Confessionals” 日中時禮 (C. rizhong shili; J. nitchū no ji no rai) Verses from Zendōs Ōjō raisan which are recited at midday. “Midday” here refers to one of the six periods into which a day is divided, i. e., sunset, beginning of the night, middle of the night, end of the night, early morning, and midday. 善導の『往生礼讃』中の日中に唱える詩（偈文）のこと. なお日中とは一日を六時（日没・初夜・中夜・後夜・晨朝・日中）に分けている中の一つ mixed way 雜行 【現】多様な道 (C. zaxing; J. zōgyō) Also “mixed practice. ” See right practice that rightly assures. “mixed practice. ”に同じ 正定之業 Monji ki 聞持記 (C. Wenchi ji) A reference to the Amituo jing shu wenchi ji 阿彌陀經 疏聞持記 (M. 1-33-2) a commentary on Ganjōs Amida Sūtra Commentary by his disciple Kaido. However, Kaido left it unfinished, and it was completed about 40 years after his death by Fajiu 法久. It is from this latter portion by Fajiu that Shinran quotes in the Kyōgyōshinshō. 『阿弥陀経疏聞持記』三巻（卍続蔵経 1-32-2）のこと.照の『阿弥陀経義疏』を南宋の時 代に弟子の戒度が注釈したもの.但し戒度は未完のまま没しおよそ 40 年後に法久がその後 を解釈して本書を完了した. この文脈は法久の釈文である. Monju Hannya Sūtra 文殊般若 (S. Saptaśatikā-prajñāpāramitā-sūtra; C. Wenshu bore; J. Monju hannya) A reference to the Wenshushili suoshuo mohe bore boluomi jing 文殊師 利所說摩訶般若波羅蜜經 (T. 8, no. 232) translated by Mandra (fl. early 6th cent. of the Liang dynasty. There are two other Chinese translations of the Saptaśatikā –prajñāpāramitā -sūtra, by Genjō (T. 7, no. 220 7th assembly) and Saṃghavarman (from Cambodia, fl. first half of 6th cent. T. 233) but the passage quoted from the Ōjō raisan in the Kyōgyōshinshō is closest (but not identical) to Mandras translation. 正式には『文殊師利所説摩詞般若波羅蜜経』二巻（大正８No. 232）のことで梁の曼荼羅仙 （曼荼羅ともいう６世紀初めに活躍した Mandra）が漢訳した. そう が ば ふ なん 異訳に玄奘訳（大正７No. 220第七会）と僧伽婆羅（扶南国の人６世紀前半頃に活躍した. Skt. Saṃghavarman）訳（大正 8No. 233）があるが本テキストに引用された『往生礼讃』中 85 の引用箇所に最も近い（厳密には一致しない）のが曼荼羅仙訳である. Mount Laṅkā 楞伽山 (C. Lengqieshan; J. Ryōgasen) In Sanskrit, Laṅkā refers to Sri Lanka (Ceylon) but in the Laṅkāvatāra-sūtra (T. 16, nos. 670-672) it is identified with Mt. Malaya on the South Indian coast (S. Samudra-malaya-śikhara. Laṅkā is also the name of the city ruled by Rāvaṇa, a wicked demon who figures in the Rāmāyaṇa, a famous Indian epic. In the Kyōgyōshinshō, Mount Laṅkā refers to the place where the Laṅkāvatāra-sūtra was taught, and Shinran summarizes a prediction given in this sūtra concerning Nāgārjuna. 梵語の Laṅkā はスリランカ（セイロン）のことであるが『楞伽経』（Skt. Laṅkāvatāra-sūtra 漢訳は三本〈大正 16No. 670～672〉ある）では「南インドの海岸にあったマラヤ山」（Skt. Samudra-malaya-śikhara）と言われている.また古代インドの有名な叙事詩の一つである『ラー マーナヤ』（Skt. Rāmāyaṇa）に登場する悪魔ラーヴァナ（Skt. Rāvaṇa）の統治する都でもある. りょうがのけんき 本テキストでは楞伽山とは『楞伽経』が説かれた場所（No. 670480a）を指し「楞伽懸記」 と呼ばれる龍樹に関する一文（No. 671569a）が要約されて用いられている. Mt. Sumeru 須彌 (C. Xumi; J. Shumi) In Buddhist cosmology, an enormous mountain standing at the center of the universe. 須弥はサンスクリット語 sumeru の音写語須弥山のこと.仏教の宇宙観で宇宙の中心をなす 巨大な山をいう. 86 nāga 龍 (C. long; J. ryū) A class of serpentlike beings said to be endowed with various supernatural powers. 龍とは蛇に似た形の一種の鬼神（人に禍福をもたらす神秘的な霊力を有する霊的存在）. Nāgārjuna 龍樹 【現】ナーガールジュナ (C. Longshu; J. Ryūju) A Buddhist philosopher born in South India and thought to have lived between the years 150 and 250. After having studied Brahmanism, he converted to Buddhism and moved to northern India, where he studied the schools of Nikāya Buddhism and early Mahāyāna Buddhism and promulgated the Mahāyāna teachings. He was the founder of the Madhyamaka school, based on the notion of emptiness, and wrote many important treatises. Because all of subsequent Mahāyāna Buddhism was influenced by him, in Japan he has traditionally been revered as the founder of the eight schools, i. e., the first eight schools of Japanese Buddhism and, by extension, all Buddhist schools. Among the many works attributed to him (some of which may not have actually been written by him) those that were read most widely in China and Japan were the Madhyamaka-śāstra (Zhonglun 中論; T. 30, no. 1564) chido ron, Commentary on Daśabhūmi, Dvādaśamukha-śāstra (Shier men lun 十二門論; T. 30, no. 1568) all translated by Kumārajīva. He was counted by Shinran as the first of the seven patriarchs of the Pure Land teachings. 南インドに生れバラモンの学問を修め仏教に転じて北インドに移り当時の部派仏教と初 期大乗仏教を学び大乗仏教を宣揚した.空の思想に基づく中観派（Skt. Mādhyamika固定し た考え方を離れる中道を説く学派）の祖師であり大論師である.彼以降の大乗仏教はすべて彼 の影響下にあったため日本仏教では伝統的に「すべての仏教宗旨の祖師（八宗の祖）」と言 われている.生没年は 150-250 頃. 彼の名を冠する著作は多く（そのすべてが彼の真作であるかどうかは検討の余地がある）中 国・日本において最もよく読まれたのは鳩摩羅什訳の『中論』（Skt. Madhyamaka-śāstra大 正 30No. 1564）・『大智度論』・『十住毘婆沙論』・『十二門論』（Skt. Dvādaśa-nikāya-śāstra? 大正 30No. 1568）である. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第一に挙げられている. Name 名號・名・號・名字 (S. nāmadheya; C. minghao, ming, hao or mingzi; J. myōgō, myō, gō or myōji) A key term for understanding Shinrans thought. Sanskrit nāmadheya means literally “giving a name, ” but it is generally used in the sense of “name, appellation. ” In the Pure Land teachings, importance has been attached to this term 87 because of its use in the “Easy Practice” chapter of the Commentary on the Daśabhūmi. In China and Japan namu-amida-butsu is referred to as the “six-character name, ” and it is believed that by reciting the Name one will be born in the Pure Land (see nenbutsu, living. At the start of Chapter I of the Kyōgyōshinshō Shinran writes, “Thus we see that the main theme of this Sūtra (i. e., The Larger Sūtra of Eternal Life) is Nyorais Original Prayer and that its substance is the Buddha-Name. ” Elsewhere he also refers to “the Name symbolized in the Original Prayer. ” It is thus considered that the Name is a verbal manifestation of the power of the Original Prayer and that the merits accumulated by Amida through many eons of practice are embodied in the Name. 通常名前 名称尊称などの意であり 『大無量寿経』のサンスクリット原典の用例は nāma-dheya でありその原意は「名前を与えること」である. 浄土教においては「名号」は『十住毘婆沙論』（「易行品」）に用いられて以来常に重 要視され中国・日本では「南無阿弥陀仏」を「六字の名号」と呼びこれを称える（See 称名・念仏・行・南無阿弥陀仏）ことで浄土に往生することができるとされる.本テキスト「教 巻」の冒頭には それ真実の教を顕さばすなわち『大無量寿経』これなり.この経の大意は弥陀誓いを超発して広 く法蔵を開きて凡小を哀れみて選びて功徳の宝を施することをいたす.釈迦世に出興して道教を光 闡して群萠を拯い恵むに真実の利をもってせんと欲してなり.ここをもって如来の本願を説きて経 の宗致とす.すなわち仏の名号をもって経の体とするなり true teaching is elucidated in The Larger Sūtra of Eternal Life. The essence of this Sūtra is, on the one hand. the account of Amida who, full of loving concern for all helpless and ignorant beings, evoked the Supreme Prayer to open up widely the house of the Dharma and, to give away freely all the selected treasures of merit contained therein, and, on the other hand. the account of Śākyamuni, who made his appearance in this world in order to help all beings with the illuminating teaching of the truth through which they would be benefited with things true and real. Thus we see that the main theme of this Sūtra is Nyorais Original Prayer and that its substance is the Buddha-Name. と説かれ他にも「本願の名号 The Name symbolized in the Original Prayer」などが用いられる. そこから名号とは本願のはたらきが具体的なことばにあらわれたものであり名号にすでに （阿弥陀）如来が永劫修行して積んだ功徳が成就しているとされる. namu-amida-butsu 南無阿彌陀佛 【現】南無阿弥陀仏 (C. nanwu amituo fo; J. namu amida butsu) Nanwu/namu is a transliteration of Sanskrit namas, meaning “homage, 88 salutation, ” and therefore namu-amida-butsu means “Homage to Amida Buddha. ” Today in the Pure Land teachings namu-amida-butsu is usually referred to as the Name, while the act of uttering it aloud is called nenbutsu. 南無とは帰命 to take refuge のことでサンスクリット語では namas の音写語である.したがっ て南無阿弥陀仏とは「わたくしは阿弥陀仏に帰依いたします」となる. 今日の日本の浄土教では通常「南無阿弥陀仏」を名号（See 名号）といいこれを声に出 して称えること（See 称名）を念仏（See 念仏）という. nayuta 那由他 (C. nayouta; J. nayuta) A large number, variously said to correspond to 10 million, 100 billion, 1 trillion, 10 million to the power of 4, or 1 trillion times 100, 000 to the power of 5. きわめて大きな数.異説が多く千万ともいいまた千億一兆一千万の四乗一兆に十万 の五乗を掛けた数などに相当するともいう. nenbutsu 念佛 【現】①覚った方を念じる ②覚った方の名を称える buddhānusmṛti or buddha-manasikāra; C. nianfo; J. nenbutsu) A key term for understanding Shinrans thought. It usually refers to the act of thinking of the Buddha or concentrating the mind on the Buddha, but in the Pure Land teachings of Japan it refers to the act of uttering the Name of Amida. Shinran defines it in the following manner. (1) “The Senjaku hongan nenbutsu shū (compiled by Genkū) begins: ‘Namu-amida-butsu, the work, for rebirth is based in the nenbutsu. ” (2) “This being so, the pronouncing of the Name enables all beings thoroughly to break up their ignorance and to fulfill their aspirations. The pronouncing of the Name is the most excellent, most wonderful, right practice. The right practice is no other than the nenbutsu. The nenbutsu is no other than ‘namu-amida-butsu. ‘Namu-amida-butsu is no other than the right thinking. This should be known. ” 通常仏を心に思い浮かべること仏に対して心を集中することを意味するが今日の日本の 浄土教では「南無阿弥陀仏」と声に出して称えること（See 称名）をいう. 親鸞は本テキスト中で以下のように定義している. ①『選択本願念仏集』源空集に云わく南無阿弥陀仏 往生の業は念仏を本とすと Senjaku hongwan nembutsu shū (compiled by Genkū) begins: “Namu-amida-butsu, the work, for rebirth is based in the nembutsu. ” （聖典 189） ②しかれば名を称するに能く衆生の一切の無明を破し能く衆生の一切の志願を満てたま 89 う.称名はすなわちこれ最勝真妙の正業なり.正業はすなわちこれ念仏なり.念仏はすなわ ちこれ南無阿弥陀仏なり.南無阿弥陀仏はすなわちこれ正念なりと知るべしと BEING SO, the pronouncing of the Name enables all beings thoroughly to break up their ignorance and to fulfill their aspirations. The right practice is no other than the nembutsu. The nembutsu is no other than “namu-amida-butsu”. “Namu-amida-butsu” is no other than the right thinking. This should be known. （聖典 161） nenbutsu-samādhi 念佛三昧 【現】覚った方を念じる瞑想 (C. nianfo sanmei; J. nenbutsu zanmai) Also “samādhi of meditating on Buddha. ” A state in which mental concentration and composure are achieved by meditating on the Buddha or by reciting the with single-minded devotion. It may pratyutpanna-samādhi. 仏を憶念して心の統一・安定が実現された状態または一心に南無阿弥陀仏を称えつづける ことをいう.般舟三昧(pratyutpanna-buddha-saṃmukhāvasthitā-samādhi, pratyutpanna-samādhi) の別名として用いられることもある. Nenbutsu zanmai hōō ron 念佛三昧寶王論 (C. Nianfo sanmei baowang lun) A work by Hishaku (T. 1967. It explains how to meditate on the Buddhas of the three ages (see triple division of time. 大正 47No. 1967.３巻唐の飛錫の作.三世の仏を念ずることについて説かれている. nihilistic view 空見 【現】虚無主義 (S. śūnyatā-dṛṣṭi; C. kongjian; J. kūken) Although there are various interpretations of śūnyatā-dṛṣṭi, it is generally understood as the erroneous view that all is empty. However, its use in the Kyōgyōshinshō is interpreted by some scholars in positive terms, and someone with this view is deemed to know that the original nature of all things is originally empty. But since the word “view” (dṛṣṭi) is in Buddhism equated with erroneous views, śūnyatā-dṛṣṭi is usually interpreted in a negative sense. In the Kyōgyôshinshô, it could also be considered to refer to the erroneous view that all is non-existent (nāsti-dṛṣṭi) and it would appear from Suzukis translation of it as “nihilistic view” that he took it in this sense. The difference between emptiness and nothingness is a vexing issue in Buddhist doctrine. 諸義あるが仏教学一般では空見とは空に執する見解であり有見とは有に執するそれであ る.ただしこの文脈（聖典 264）でいう空見に関してはは「諸法の本性は本来空なるを知 る人」といって肯定的に解釈しているが通常（見は邪見であるから）空見は否定的に説か 90 れることが多い.またここ（聖典 264）でいう空見は無見（nāsti- ṣṭi）すなわち無に執す る見解のことをいっているとも考えられる（大拙は nihilistic view と訳しているから無見と解し ているようである）.仏教学上空と無の異同は難問の一つである. nine grades of beings 【現】九種の段階 (C. jiupin; J. kubon 九品 also kuhon) A ninefold classification of those who are reborn in Amidas Pure Land according to differences in practice, virtue, etc. It consists of three ranks (upper, middling and lower) each of which is subdivided into three grades, making a total of nine grades. It is set forth in the Larger Sūtra of Eternal Life and is considered to be a more detailed elaboration of the three groups of beings. 『観無量寿経』に説かれるもので修行や徳行の浅深によって浄土に往生するさまを九種類に 分けたもの.上・中・下の三種の位（三品）にそれぞれ上・中・下の往生があるので九種（九 品）となる.『大無量寿経』に説かれる三輩を更に詳しく九種に展開したものと見なされる. ninety-five schools (of heresy) kujūgo shu 九十五種(之邪道) C. jiushiwu zhong zhi xiedao; J. no jadō) Ninety-five non-Buddhist schools. At the time of Gautama Buddha there were six famous free-thinkers (see śramaṇa) i. e., Pūraṇa Kāśyapa, Maskarin Gośālīputra, Saṃjayin Vairaṭīputra, Ajita Keśakambala, Kakuda Kātyāyana and Nirgrantha Jñātaputra, who each had fifteen disciples, making ninety-six schools in all. But because the teachings of one of these schools were similar to those of the Buddhist Vātsīputrīya school, this school is usually not counted, leaving ninety-five schools. 九十五種の外教 non-Buddhist schools（Skt. tīrthikaSee 外道）のこと.ゴータマ・ブッダの頃の 六人の有名な自由思想家（See 沙門富蘭那迦葉末伽黎瞿賖黎子刪闍耶毘羅胝子阿耆多 翔舎欽婆羅迦羅鳩駄迦旃延尼乾陀若提子）にそれぞれ十五人の弟子があり師弟を合わ せると九十六種となる.この中部派仏教の犢子部（Skt. Vātsīputrīya）に似た一派があるので それを除くと九十五種になる. ninety-five varieties of false teaching: See ninety-five schools (of heresy. ninety-five schools (of heresy)を見よ. Nirgrantha Jñātaputra 尼乾陀若提子 (C. Nigantuo Ruotizi; J. Nikenda Nyateishi) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha and the founder of Jainism. He rejected the authority of the Vedas, was opposed to the caste system, and advocated a form of relativism. His teachings developed in tandem with those of Buddhism, and Jainism has survived down to the 91 present day, having had considerable influence on various aspects of Indian culture. ゴータマ・ブッダの頃の六人の有名な自由思想家（See 沙門外道）の一人でジャイナ教の 祖師.ヴェーダ聖典の権威を否定しすべては相対的に表現し相対的に解すべきであるとし 階級制度に反対した.その教は仏教と軌を同じくして発展しインド文化の諸方面に多く影響 を与え現在まで至っている. Nirvāṇa 涅槃・滅度・寂滅 【現】①精神的自由の境地 ③死（Nirvā ṇa） ④ニルヴァーナ ②大いなる死（Nirvā ṇa） (C. niepan, miedu or jimie; J. nehan, metsudo or jakumetsu) The ultimate goal of Buddhist practice, i. e., enlightenment, equated with a state of quiescence in which the fire of evil passions has been extinguished. In Indian thought, the term emancipation (S. mokṣa) is generally used to signify the ultimate goal of religious practice, but from the very outset Buddhism used both “emancipation” and “Nirvāṇa. ” Suzuki sometimes uses “peace” or “tranquillity” instead of “Nirvāṇa. ” In Mahāyāna Buddhism, however, the ideal state for the bodhisattva is termed “non-abiding Nirvāṇa” (S. apratiṣṭhita-nirvāṇa) defined as a state in which the The Kyōgyōshinshō includes a well-known passage from the Commentary on the Treatise (p. 94) describing this state. In this connection, the notion that “birth-and-death is Nirvāṇa itself, ” articulated by Nāgārjuna and quoted in the Kyōgyōshinshō, is also important. In addition, Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to Nirvāṇa (p. 191) and it is helpful for understanding Shinrans thought. 仏教における修行上の究極の目標であり煩悩（See 三毒）の火が吹き消された安穏な状態 すなわち覚りの境地をいう.インド思想では解脱を究極の目標とするのが通例であるが仏 教は最初期から解脱と涅槃の両者をそれに用いた.涅槃はサンスクリット語の俗語形の音写語 であると考えられている. ただし大乗仏教では「不住涅槃」（無住処涅槃Skt. apratiṣṭhita-nirvāṇa）すなわち「迷い の世界にも涅槃の世界にも留まらず自在に人々を救うこと（自利利他満・智慧と慈悲との完 成）」を菩薩の理想としていて「寂滅」を含む『論註』の一節はこれを説く有名な文章であ る.またこれに関連してナーガールジュナの『中論』（See 龍樹）に説かれ本テキスト にも用いられている「生死即涅槃 birth-and-death is Nirvāṇa itself」すなわち「仏の覚りの立場か らは迷いの世界がそのまま涅槃の世界である」という思想も重要である.なお本テキスト「証 巻」の冒頭に「涅槃」を含む名高い一節があり親鸞の思想を理解するために有益である. 92 Nirvāṇa Sūtra 涅槃經 【現】ニルヴァーナの経典 (S. Mahāparinirvāṇa-sūtra; C. Niepan jing; J. Nehan gyō) A reference to the Da banniepan jing 大般涅槃經, of which there are a “Northern version” in 40 fascicles, translated by Dharmakṣema (T. 374) and a “Southern version” in 36 fascicles (T. 375) in which the chapter titles and number of chapters have been altered through reference to the 6-fascicle Da bannihuan jing 大般 泥 洹 經 (T. 376. It expounds the eternal nature of the Tathāgatas Dharma-body, the permanence, bliss, self and purity of Nirvāṇa, and the notion of Buddha-nature, and it had an enormous influence on Buddhism in China and Japan. 『大般涅槃経』のことで同題の経典が２本ある.「北本」（大正 12No. 374）はダルマク シェーマ（曇無讖）の訳で四十巻本「南本」（同 375）は六巻本『大般泥洹経』（大正 12 No. 376）を参考にして「北本」の章（品・巻）の題や数などを改めて三十六巻本にしたもの で内容に違いはない. 如来の法身の不滅性（如来常住）や涅槃の常楽我浄仏性（Skt. buddha-dhātu）の思想を説き 中国・日本の仏教に多大な影響を与えた. no-birth 無生 (C. wusheng; J. mushō) See unborn. Unborn を見よ. non-Buddhist schools 外道 【現】覚った方の教説とは異なる学派 (S. tīrthika or para-pravādin; C. waidao; J. gedō) The teachings of Indian religions other than Buddhism. Sanskrit tīrthika refers to a follower or practitioner of teachings other than Buddhism, while para-pravādin signifies someone who promulgates false or heterodox teachings. Suzuki also uses “heterodoxy” to translate the same Sino-Japanese term. インドにおける仏教以外の他の宗教の教えのこと. サンスクリット語のティールティカは仏教以外の教えを奉じている宗教家や修行者 non-Buddhist(s)のこと.サンスクリット語のパラ・プラヴァーディンは邪教・異端 heterodoxy であること.大拙は両者を文脈によって使い分けている. non-doing 無爲 (C. wuwei; J. mui) The Sino-Japanese term wuwei/mui is usually thought to correspond to Sanskrit asaṃskṛta, signifying something that has not been produced by causes and conditions or something absolute and unbounded, removed from the plane of phenomena, and it is used in contrast to saṃskṛta, which refers to all phenomena and existents. But in Chinese and Japanese works, including the Kyōgyōshinshō, wuwei/mui has been influenced by the Daoist notion of “non-doing, ” and when combined with the Buddhist 93 sense of something absolute, removed from the plane of phenomena, it refers to Nirvāṇa or the state of Nirvāṇa, as in “Nirvāṇa of non-doing. ” Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to non-doing (p. 191) and it is helpful for 通常「無為」の原語として想定されるのはサンスクリット語 asaṃskṛta でありそれは 因縁によって作られたものでない存在あるいは現象を離れた絶対的なもの無限定なもの を指す.（一切の現象・存在を有為〈Skt. saṃskṛta〉ということに対して用いられる）. しかしながら本テキストをはじめ中国・日本の典籍中の「無為」は中国の道家の思想にお ける「はからいを止めること」の影響を受けかつ上記の仏教における「現象を離れた絶対 的なもの」として「涅槃」あるいは「涅槃の境地」を指している. なお本テキスト「証巻」の冒頭に「無為」を含む名高い一節があり親鸞の思想を理解する ために有益である. non-retrogression 不退・不退轉・阿惟越致・阿毘跋致 い ②決して後戻りすることのない 【現】①決して後戻りしな (S. avaivartika, avinivartanīya or avivartika; C. butui, butuizhuan, aweiyuezhi or apibazhi; J. futai, futaiten, ayuiotchi or abibatchi) The act or state of not backsliding or falling back in the course of ones practice from a teaching or stage that one ought to have attained. Sūtras, treatises and sects vary regarding the stage at which non-retrogression is achieved, but in the Kyōgyōshinshō it is basically equated with entry to the company of the right definite assurance in ones present life by means of the faith that is turned over to living beings by the power of サンスクリット語のアヴァイヴァルティカは後退（退転）しないを意味するので不退転（また は不退）と意訳され音写して阿惟越致・阿毘跋致と漢訳された.阿毘跋致は阿鞞跋致とも書 き不退転は必定（See 正定聚）ともいう. 修行において覚ったはずの法や位を退転しないことまた退転しない位をいう.不退転を得 る位については経論や宗旨などによってさまざまであるが本テキストでは基本的に阿 弥陀如来の本願力によって衆生に回施（廻向成就）される信心によって現生に（この世におい て生きながらに）正定聚（See 正定聚）に入ることを不退転としている. nothingness-in-itself 虛無 (C. xumu; J. komu) See emptiness. emptiness を見よ. not-yet-avenged 未生怨 (C. Weishengyuan; J. Mishōon) An alternative name for Ajātaśatru. 94 Ajātaśatru の異名. Nyorai 【現】真実の世界から現れた方: See Tathāgata. Tathāgata を見よ. Nyorai of Unimpeded Light 無碍光如來 (C. Wuaiguang Rulai; J. Mugekō Nyorai) A reference to Amida. 阿弥陀仏のことをいう（「尽十方無碍光如来」の略語） 阿弥陀 95 ocean of impassability 難度海 【現】果てしない海原 (C. nanduhai; J. nandokai) The world of delusion characterized by transmigration. The difficulty of surmounting the suffering and anxieties of life and death is likened to the difficulty of crossing an ocean that is vast and deep. 生死流転の迷いの世界のこと.生死の悩み不安を超克しがたいことを海が広く深くてわた るのが難しいのにたとえていう. Ōjō jūin 往 生 拾 因: A work by the Japanese monk Yōkan (also Eikan) 永 觀 (1033-1111) T. 84, no. 2683. It explains the single practice of nenbutsu in terms of ten causes and states that by focusing ones thoughts single-mindedly on Amida one will without fail be reborn in the Pure Land. 大正 84No. 2683.１巻永観（生没年 1033-1111日本の人）の作.念仏一行を十の因によっ て説き一心に阿弥陀仏を念じれば必ず往生できると論じる. Ōjō raisan 往生禮讚・禮懺 (C. Wangsheng lizan or Lichan) A reference to the Wangsheng lizan jie 往生禮讚偈 (T. 1980) by Zendō. It gives ritual instructions for reciting verses, performing worship, and repenting of ones faults before a Buddha image six times daily with a view to being reborn in the Pure Land. Whereas lizan/raisan signifies “worship and praise, ” the alternative title Lichan/Raisan means “Worship and Repentance. ” 善導の著である『往生礼讃偈』（大正 47No. 1980）のことで『往生礼讃』とも『礼讃』と も略称される.浄土への往生を願って一日に六回仏前で偈を唱え礼拝し懺悔する行儀 作法を定めた書である. Ōjō yōshū 往生要集: A work by the Japanese monk Genshin (T. 2682. Composed of passages culled from sūtras and commentaries, it sets forth the teachings and practices necessary for rebirth in the Pure Land. 日本の源信の著作で経論の要文を集め浄土に往生するのに必要な教と行を説いた書.（大 正 84No. 2682）. one birth 【現】命が尽きる前に: See ultimate Buddhahood in one birth. ultimate Buddhahood in one birth を見よ. one body in great compassion 同體大悲 (C. tongti dabei; J. dōtai no daihi) The great compassion of Buddhas and bodhisattvas, referred to as “one body in great compassion” because it is underpinned by the view that Buddhas and bodhisattvas are fundamentally identical with sentient beings. In the Kyōgyōshinshō, the great compassion 96 of all Buddhas combines with Amidas great compassion to cause all beings to be reborn in the Pure Land, and it is therefore deemed to be in essence identical to Amidas 一般には仏・菩薩の大慈悲で衆生と自己（すなわち仏・菩薩）とは同一体であると見た上 で起こすから同体大悲と呼ぶ. この文脈では諸仏の大悲は阿弥陀仏の大悲に賛同してあらゆる人びとを極楽浄土に生ま れさせようとするのであるからそれは阿弥陀仏の慈悲と本質を同じくしているということ. one Buddha-vehicle 一佛乘 (S. eka-buddha-yāna; C. yi focheng; J. ichi butsujō) See one vehicle. one vehicle を見よ. One Dharma 一法句 【現】ただ一つの真理 (C. yifaju; J. ippokku) In contrast to the concrete aspects of the Pure Land encapsulated in the twenty-nine kinds of actualization of the Pure Land, One Dharma refers to their ultimate reality, i. e., Suchness or Dharma-nature. It is held that Suchness or Dharma-nature gives rise to the twenty-nine kinds of actualization of the Pure Land, by which Suchness or Dharma-nature is then manifested. According to Suzuki, “Dharma” in phrases such as Dharma-body and One Dharma refers to Dharma-nature and these phrases refer to the very principle that perfectly maintains all existents, with the Dharma-body representing the personification of One Dharma. 浄土の様相を示す二十九種荘厳（See 二十九種荘厳）の具体的な相に対してその真実の理性 すなわち真如（如See 真如）・法性（See 法性）をいう.真如・法性の理性が二十九種荘厳 を生じ二十九種荘厳によって真如・法性を現すとされる. 大拙は論文中で「法身や一法句などというときの法はdharmatā（See 法性実相）を指し それらはすべての存在を完全満に保たせる原理そのものを意味する.一法句の人格化それ が法身（See 法身）である」と述べている. one mind 一心 (C. yixin; J. isshin) A key term for understanding Shinrans thought. In addition to its literal meaning, Shinran also equates it with faith and “the mind that is true, real, and believing. ” 文字通りの意味とは別に親鸞は「信楽はすなわちこれ一心なり.一心はすなわちこれ真実信 心なり Faith is the one mind, and the one mind is the mind that is true, real, and believing. 」（聖典 224） と述べている. 97 one moment of thought: See one thought. one thought を見よ. one taste 一味 (S. eka-rasa; C. yiwei; J. ichimi) An analogy for the 【現】等しき味 essential equality of all phenomena and all noumena, likened to the waters of the ocean, which all have the same salty taste. It can also signify non-differentiation. 諸々の事（現象）または理（本質）の平等であることを海水のすべてが同一の塩味であるこ とにたとえる.また無差別のこと. one thought 一念 【現】①一念 ②一度念じる つくことも一度 ⑤抱くことも一度 once or ③一度でも思いを馳せる ④思い ⑦ただ一度でも (C. yinian; J. ichinen) To utter think Buddha once. Along ten-time-thinking, it implies a small number and ease of practice and is used in contrast to “many thoughts” (duonian/tanen 多念) or many recitations of the nenbutsu. Shinrans own understanding of “one thought” is found in Chapters II (p. 90) and III (p. 141) of the Kyōgyōshinshō, where “one thought of faith” as the shortest possible moment of time is contrasted with “one thought of practice, ” or reciting the nenbutsu once. 「南無阿弥陀仏」を一回称えること.あるいは仏を一回念ずること.「極めて少ないまた は極めて易しい」を意味して「多念」に対して用いられる. この一念に対する親鸞の独自の了解は「行巻」及び「信巻」にあり一回称えるという行為 の一念に対して「時刻の極まり」としての「信の一念」をいう. one vehicle 一乘 (S. eka-yāna; C. yicheng; J. ichijō) Also Absolute Vehicle or one Buddha-vehicle. A term on which the Saddharma-puṇḍarīka Sūtra places great emphasis. Used in contrast to two vehicles and three vehicles. The teachings that convey sentient beings to Buddhahood are likened to vehicles (S. yāna) and “one vehicle” refers to the single teaching by which all beings can be conveyed to Buddhahood. Viewed from this standpoint, the one vehicle represents the ultimate teaching (or truth) of Mahāyāna Buddhism, with all other teachings eventually leading to this single teaching, and the teachings of the two vehicles or three vehicles are regarded as skilful means (see upāya. Shinran refers to the teachings based on Amidas Original Prayer in the Larger Sūtra of Eternal Life as “the one Buddha-vehicle of the Original Prayer” and declares that it is his own Pure Land teachings that truly establish the standpoint of the one vehicle. 一乗は『妙法蓮華経』の中で重視されている術語で一仏乗ともいい二乗や三乗と対比し 98 て用いられる.一乗のサンスクリット語エーカ・ヤーナ（eka-yāna）は唯一の乗り物の意味で あり衆生を仏の覚りに導く教えを乗り物にたとえすべての衆生が唯一の乗り物によってひ としく仏に成ることを指す.一乗の立場からは一乗こそ大乗仏教の究極の教え（すなわち真 実）でありいかなる教えも究極的にはこの唯一の教えに帰すると主張され二乗や三乗な どの立場は便宜的な手段（すなわち方便）として説かれたものとされる. 親鸞は『大無量寿経』の本願にもとづく教えを「誓願一仏乗」the one Buddha-vehicle of the [Original] Prayer と呼び自身の浄土教が一乗の立場を真に成立させるものであることを宣言し Ônichikyū 王日休 (C. Wang Rixiu; J. also Ôjikkyū) A layman of the Southern Song dynasty (d. 1173. Born in Longshu 龍舒 in modern Anhui province. Courtesy name Xuzhong 虛中. Originally a Confucian scholar, he later turned to the Pure Land teachings and compiled the Jingtu wen 淨土文 in 12 fascicles. 南宋代の居士で龍舒（安徽省）の人.字は虚中.1173 没. 儒学に通じたが後に深く浄土教に帰依し『浄土文』（See 正信法門）十二巻を編む. Original Prayer 本願 【現】根源的な悲願 (S. praṇidhāna; C. benyuan; J. hongan) Also Prayer. It usually refers to a vow made by a bodhisattva when practicing in a former life, but in the Pure Land teachings it refers to the forty-eight prayers to save all beings made by Amida in a former life when he was Dharmākara Bodhisattva, as described in the Larger Sūtra of Eternal Life. The term benyuan/hongan is usually translated as “original vow, ” but on the basis of his own understanding of Shinrans thought Suzuki translated it as “Original Prayer. ” Shinran basically uses “Prayer” in the sense of “Original Prayer, ” and at the start of Chapter I of the Kyōgyōshinshō he writes, “Thus we see that the main theme of this Sūtra (i. e., The Larger Sūtra of Eternal Life) is Nyorais Original Prayer” (p. 45. The main prayers among the forty-eight prayers appearing in the Kyōgyōshinshō are the 11th (see realizing) 17th (see living) 18th (see faith) and 22nd (see ultimate Buddhahood in one birth, returning ekō. was translating benyuan/hongan as “Original Vow, ” but during subsequent revisions he changed this to “Original Prayer” (see plates. This means that, partly because Suzuki died (1966) without having been able to proofread his translation thoroughly, both “vow” and 99 “prayer” are used, and there are instances in which these two terms, which appear with great frequency, are not strictly differentiated. 通常菩薩が過去世で修行していた時に発した誓願であるが浄土教では根本の願すなわち ようとして発した四十八の誓願をいう. 大拙は一般に Original Vow と英訳される「本願」をここでは親鸞の思想に対する独自の 了解によって Original Prayer と訳す. 親鸞は基本的に Prayer を Original Prayer の意味で用いまた本テキストの第一「教巻」冒頭 （聖典 152）で「如来の本願を説きて経（『大無量寿経』）の宗致とす we see that the main theme of this Sūtra（The Larger Sūtra）is Nyorais Original Prayer」と定義する. 本テキストに現れる主要な本願は（四十八の内）次の四種第１１願（See 証）（聖典 280） 第１７願（See 行）（聖典 157）第１８願（See 信）（聖典 212）第２２願（See 一処補処・ 還相廻向）（聖典 284＊ただし願文の代わりに『論註』を引用）である. other-power 他力 【現】他者の力 (C. tali; J. tariki) A key term for understanding Shinrans thought and the antithesis of self-power. It generally refers to the assistance or protection afforded by a Buddha or bodhisattva. Among exponents of the Pure Land teachings, Donran used this term in his Commentary on the Treatise, on the basis of which Shinran declares in the Kyōgyōshinshō that “by ‘the other-power is meant the power of Nyorais Original Prayer” (p. 92. A distinctive feature of Shinrans thought is the idea of relying on other-power to become free from self-power. When considered from this standpoint, attachment to the powers that one has, properly speaking, been granted as if they were ones own powers is “self-power, ” while the wisdom which perceives that even ones own capabilities have been granted by a larger power, i. e., other-power, is referred to as the “other-power of the Original 一般には仏・菩薩による助力や加護のことをいうが浄土教では曇鸞が『論註』に他力を用い それを受けて親鸞が本テキスト中で「By “the other-power” is meant the power of Nyorais Original Prayer. 他力と言うは如来の本願力なり」（聖典 193）と宣言していることが特筆される （See 本願力）. 親鸞の思想的特徴は「他力（すなわち本願力）を頼りとして自力を離れる」という立場である. 100 この立場からすれば本来与えられたものである力を自己の所有する力として執着すること を「自力」といい自己の能力すらも大きな力から与えられたものとして「他力」の所与と 見直す智慧を本願他力と表現するものである. なお今日では転訛してその本来の意味を失いもっぱら他人の力をあてにすることを意味 する言葉として「他力本願」が通俗的に用いられている. others-benefiting 利他 【現】他者の救済 (S. parārtha or para-hita; C. lita; J. rita) Benefiting others or saving sentient beings. Used in contrast to self-benefiting. An ideal of Mahāyāna Buddhism is to perfect both self-benefit and the benefiting of others. On Shinrans distinctive understanding of this term, see outgoing ekō. 他者を利益すること衆生を救うこと.これに対して自利 self-benefiting は自らを利すること 自分にとっての利益をいう.大乗仏教においては「自利利他」という成語によって用いられる ことが多くこの両者を満することがその理想とされている. なお親鸞独自の理解については See 往相廻向. outgoing ekō 往相廻向 (C. wangxiang huixiang; J. ôsô ekô) A key term for understanding Shinrans thought. When discussing ekō in his Commentary on the Treatise, Donran distinguishes between outgoing ekō and returning ekō. Self-power corresponds to the first four of the five gates of meditation, while the fifth (ekō) corresponds to other-power, and according to Donran the differentiation of outgoing and returning ekō for the sake of others-benefiting represents a function of the Pure Land. Following on from this, Shinran declares at the start of Chapter I of the Kyōgyōshinshō that “it is in the outgoing ekō that we have the true teaching, true living, true faith, and true realization” (p. Since Kyōgyōshinshō means “teaching, living, faith, and realization, ” it could be said that the Kyōgyōshinshō deals primarily with outgoing ekō. Further, in Chapter IV Shinran restricts the agent of outgoing ekō to Amida, i. e., other-power, when he writes, “As I think over the teaching, living, faith, and realization which constitute the true doctrine of the Pure Land, I find them all to be the benefit accruing from the Nyorais great compassion whereby all his merit is turned-over to us” (p. 196. As for returning ekō, it is discussed in detail in the rest of Chapter IV, and although Shinrans interpretation is by no means uniform, it could be said that he considered outgoing and returning ekō to be both accomplished through the power of the Original Prayer, that is, Amidas great compassionate heart, for he writes elsewhere that “the two 101 kinds of the turning-over come from the other-power. ” 曇鸞は『論註』に二種の廻向すなわち往相廻向と還相廻向を記しそれらを説明した.自 利は五念門（See 五念門）の前四門（礼拝・讃歎・作願・観察）であり第五廻向門は利他で ある.その利他すなわち衆生を救うために往相・還相の二つを開くのが浄土のはたらき だと曇鸞がいうのを親鸞は本願力の利他の廻向の二つの契機としてこれによる衆生救済 の表現を往相の廻向に「教・行・信・証」があるとしその「証」には還相の廻向もあるこ とを以下のように示しているのである. 親鸞は本テキスト「教巻」冒頭（聖典 152）に「謹んで浄土真宗を案ずるに二種の回向あ り.一つには往相二つには還相なり.往相の回向について真実の教行信証あり AS I respectfully reflect on the true doctrine of the Pure Land, there are two forms of ekō: the outgoing ekō, and the returning ekō. It is in the outgoing ekō that we have the true teaching, true living, true faith, and true realization. 」と宣言する.教行信証 は本テキストの略称でもあり巻の次第でもあるので本テキストは往相が主に説かれた論 書であるといえよう. この往相の教行信証について親鸞は「証巻」に至って次のように極めて独自の総括すな わち自力を排して往相廻向の主体を阿弥陀如来に限定する（すなわち他力［本願力］に依る） という総括をする. それ真宗の教行信証を案ずれば如来の大悲回向の利益なり.かるがゆえにもしは因もしは果一事と して阿弥陀如来の清浄願心の回向成就したまえるところにあらざることあることなし I THINK OVER the teaching, living, faith, and realization which constitute the true doctrine of the Pure Land, I find them all to be the benefit accruing from the Nyorais great compassion whereby all his merit is turned-over to us. There are neither causes nor effects that do not issue from the fulfillment of the pure and undefiled Prayer which Amida Nyorai proclaimed in order to have all his merit “turn-over” (ekō) effectively. （聖典 284） 一方還相については上記の往相についての総括に後続して取り上げまず阿弥陀仏の四十八 願中の第二十二願の名を挙げ次いで「証巻」末尾まで『論註』を長く引用して最後に次の ように総括している. 大涅槃を証することは願力の回向に藉りてなり.還相の利益は利他の正意を顕すなり.ここをもって論 主（天親）は広大無碍の一心を宣布してあまねく雑染堪忍の群萠を開化す.宗師（曇鸞）は大悲往還の回 向を顕示して ねんごろに他利利他の深義を弘宣したまえり.I know indeed by the true word of the Great Sage that the realization of great Nirvāṇa is due to the power of the Original Prayer which has been turned-over to us. And by the “merit-turning-over in its returning movement” (gensō-ekō. whereby the bodhisattva wishes to benefit all beings by directing his merit-turning-over activity back to this world of suffering, the Nyorais] true intention to benefit others is 102 revealed. On this account, ｢Vasubandhu｣ the author [of The Treatise on the Pure Land] by widely propagating the principle of the “one mind” which is absolute and knows no limitation, universally edifies the multitudes in the world of patience and defilement. The Leader [Donran the Great Master] expounds the doctrine of merit-turning-over operating in two directions, which comes out of the great compassionate heart of the Buddha. By this, the Great Master has widely acquainted us with the deep signification of the doctrine of “benefiting others” and “being benefited by the other. ”（聖典 298） この還相の解釈は一様ではないが親鸞は正信偈に「往・還の回向は他力に由る He showed that the two kinds of the turning-over come from the other-power」（聖典 206）と記しているのであるか ら還相も往相同様他力すなわち阿弥陀仏の大悲心 great compassionate heart である本願のは たらき（本願力）によって成就すると解したといえよう. 103 pāramitā 波羅蜜 (C. boluomi; J. haramitsu) See six pāramitās. six pāramitās を見よ. pārijāta 波利質多 (C. bolizhiduo; J. harishitta) The name of a highly fragrant tree which is said grow in the Thirty-third Heaven located on the summit of Mt. Sumeru. 須弥山の頂上にある三十三天に生える香木. passages relating to the Original Prayer fulfilled 文 願成就文 【現】悲願の達成をいう (C. yuan chengjiu wen; J. gan jōju no mon) A key term for understanding Shinrans thought. The “passages relating to the Original Prayer fulfilled” taken up by Shinran from the Larger Sūtra of Eternal Life are those relating to the 11th, 12th, 13th, 17th, 18th, 19th and 20th prayers among the forty-eight prayers, and those appearing in the present translation are those for the 11th (see realizing) 17th (see living) and 18th (see faith. Shinrans thought was based on these passages and was underpinned in particular by his religious experience of the fulfillment of the 18th prayer. 『大無量寿経』の中から親鸞が取り上げるのは４８の本願中の第１１・１２・１３・１７・ １８・１９・２０の本願に対する「願成就文」である.本テキストに現れているのはその内 の第１１願（See 証）（聖典 281）第１７願（See 行）（聖典 158）第１８願（See 信）（聖 典 212）に対する３種の「願成就文」である. 親鸞の思想はこれらの「願成就文」に根拠付けられ特に第１８願が衆生に成就するという 宗教体験に支えられている. passions, evil or undesirable 煩惱 (S. kleśa; C. fannao; J. bonnō) Mental activities that disturb and torment the body and mind. Also referred to as “illusions” (see two forms of illusion. They are considered to give rise to karma, which leads to transmigration, and to keep living beings bound to the world of delusion (see sahā world. 身心を乱して悩ませる心的な活動のことで「惑」（See 二惑）ともいう.これが輪廻（See 輪廻）をもたらす業（See 業）を引き起こし衆生を迷いの世界（See 娑婆）に引き留めると される. peerless one of the ten powers 十力無等尊 【現】十種の力を有する比類なき者 shili wudeng zun; J. jūriki mutō son) A term of respect for a Buddha, deriving from the fact that a Buddha is endowed with ten powers (S. daśa -bala) and is peerless (asama. 104 “Peerless” is also one of the epithets of a Buddha. The ten powers of a Buddha are: 1) the power to distinguish right and wrong in every situation (sthāna –asthāna –jñāna -bala. 2) the power to recognize each karmic cause and its result (karma –vipāka –jñāna -bala. 3) the power to know all stages of the four meditations, eight liberations, three concentrations, and eight attainments (dhyāna -vimokṣa –samādhi –samāpat I –jñāna -bala. 4) the power to judge the relative capabilities of sentient beings (indriya –parāpara –jñāna -bala. 5) the power to know the various inclinations of sentient beings (nānā -adhimukti –jñāna -bala. 6) the power to know the essence of sentient beings and dharmas (nānā –dhātu –jñāna -bala. 7) the power to know all the destinies (hell, Nirvāṇa, etc. that sentient beings will follow (sarvatra –gāminī –pratipaj –jñāna -bala. 8) the power to recall and know past existences (pūrva –nivāsa -anusmṛti –jñāna -bala. 9) the power to know where people will die and be reborn (cyuty –upapatti –jñāna -bala) and (10) the power to know the state of having eradicated all defilements (āsrava -kṣaya –jñāna -bala. 仏（Buddha）を尊敬して用いる名.仏は十種の力(十力 Skt. daśa-bala)を具えていて並びな い(無等 Skt. asama)ということからこの別名がある.「並びない」も仏のことを意味する. 仏の具える「十種の力」とは次の通り. ① 道理にかなうことと道理にかなわぬことを知る力(Skt. sthāna-asthāna-jñāna-bala. ② 一つ一つの業因とその果報（異熟）とを知る力(Skt. karma-vipāka-jñāna-bala. ③ 四 禅 ・ 八 解 脱 ・ 三 三 昧 ・ 八 等 至 と い う 禅 定 を 知 る 力 (Skt. dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala. ④ 衆生の機根上下優劣を知る力(Skt. indriya-parāpara-jñāna-bala. ⑤ 衆生の種々の望みを知る力(Skt. nānā-adhimukti-jñāna-bala. ⑥ 衆生や諸法の本性を知る力(Skt. nānā-dhātu-jñāna-bala. ⑦ 衆 生 が 種 々 の 世 界 （ 地 獄 や 涅 槃 な ど ） へ お も む く こ と を 知 る 力 (Skt. sarvatra-gāminī-pratipaj-jñāna-bala. ⑧ 過去世のことを思い起こし知る力(Skt. pūrva-nivāsa- jñāna-bala. ⑨ 衆生がここに死んでかの所に生まれることを知る力(Skt. cyuty-upapatti-jñāna-bala. ⑩ 煩悩を断じた境地（涅槃）を知る力(Skt. āsrava-kṣaya-jñāna-bala. prajñā: See transcendental knowledge. transcendental knowledge を見よ. prajñāpāramitā 般若波羅蜜 【現】覚りという智恵 (C. bore boluomi; J. hannya haramitsu) Prajñā signifies “wisdom, ” which is regarded as the supreme attribute in 105 Buddhism. Being intuitive and all-encompassing, it differs from “knowledge” (jñāna) which objectifies and analyzes. Pāramitā means “completion” or “perfection, ” but in China and Tibet it was understood to mean “reaching the other shore (pāra. ” Prajñāpāramitā can therefore be understood to mean either “perfection of wisdom” or “reaching the other shore by means of wisdom. ” It is also the most important of the six pāramitās, representing the base on which the other five are founded. 「般若」（Skt. prajñā）とは仏教を一貫する最高の徳である智慧をいいそれは直感的で総合 的な特色があり対象化して分析を進める「知識」（Skt. vijñāna）とは異なる.「波羅蜜」（Skt. pāramitā）とはサンスクリット語としては完成を意味するが漢訳とチベット訳では「彼岸 （Skt. pāra.さとりの境地を彼岸迷いの状態を此岸という）に到る」と理解された.したがっ て般若波羅蜜とは「智慧の完成」あるいは「智慧によって彼岸に到ること」である. また六波羅蜜の中の一つでもあるが他の五波羅蜜を成り立たせる根拠として最も重要な位 置を占める. pratyekabuddha 緣覺・獨覺・辟支佛 (C. yuanjue, dujue or bizhifo; J. engaku, dokkaku or byakushibutsu) One who gains enlightenment without recourse to a teacher. Along with the śrāvaka vehicle, the pratyekabuddha vehicle is counted as one of the two vehicles. See 声聞. 師なくして独自に悟るもの.声聞乗辟支佛乗とともに二乗（小乗）と言われる. pratyutpanna-samādhi 般舟三昧 【現】覚った方の現前という瞑想 (C. banzhou sanmei; J. hanju zanmai) A samādhi to which great importance is attached in Mahāyāna Buddhism. Translated by Suzuki as “Contemplation on the Presence of Buddha, ” it refers to a state of meditation in which the practitioner is brought face to face with Buddhas from other realms. 大乗仏教において重要視されている三昧のひとつで（この世界にはいない）他の世界の仏が 目の前に立ち現れるという体験を得る精神統一の状態をいう. Pratyutpanna-samādhi Sūtra 般舟三昧經 【現】覚った方の現前という瞑想の経典 Pratyutpanna –buddha -saṃmukhāvasthita –samādhi -sūtra; C. Banzhou sanmei jing; J. Hanju zanmai kyō) There are two translations of this sūtra by Lokakṣema of the Later Han dynasty (T. 13, nos. 417 & 418) and another translation by the North Indian monk Jñānagupta (523-600) in the Sui dynasty, called Dafangdeng dajijing xianhu fen 大方等大 集經賢護分 (T. 13, no. 416. It explains how to practice the pratyutpanna-samādhi 106 along with its benefits. 後漢の時代の支婁迦讖の訳で一巻本（大正 13No. 417）と三巻本（大正 13No. 418）とがあ り異訳に隋の時代の闍那崛多（Skt. Jñānagupta北インドの人で生没年は 523-600）訳『大 方等大集経賢護分』（大正 13No. 416）がある. 般舟三昧の行法功徳等を説く経典である. Prayer (C. yuan; J. gan) See Original Prayer. 願 【現】悲願 Original Prayer を見よ. Prayer of Absolute Compassion 大悲願 【現】この上ない慈しみによる悲願 (C. dabei yuan; J. daihi no gan) This usually refers to a vow or prayer rooted in the Tathāgatas great compassion, and it can also refer to the forty-eight prayers of Amida or, more specifically, to the 18th prayer. But in the Kyōgyōshinshō it is used as an alternative name for the 17th prayer. 通常如来の大悲にもとづく誓願のことで阿弥陀仏の全四十八願あるいは第十八願すなわ ち「選択本願」を指すがこの文脈では阿弥陀仏の第十七願すなわち「諸仏称名之願」の別 名として用いられている. precautionary measure 抑止門 (C. yizhimen; J. okushimon) A method of instruction intended to prevent the committing of evil deeds. In order to deter beings from entering into evil, Amida temporarily conceals his compassion, which takes in all beings, and warns against evil by stating that wicked people will not be saved. In concrete terms, it refers to a passage found at the end of the 18th of the forty-eight prayers and the corresponding passage relating to the Prayer fulfilled, where it is stated: “Excepted from this are those who have committed the five grave offenses and those who slander the Right Dharma. ” This has been added so as to caution people against committing the five grave offenses and slandering the Right Dharma, but it is understood that the power of Amidas Original Prayer will take in even those who have committed these serious offenses. In Shinrans interpretation, the aim of this “precautionary measure” is to make beings aware of their sinfulness and save them all without exception. This term was first used by Zendō. 悪をなすのを抑え止める教化法.衆生を悪に入れないためしばらく摂取の慈悲を隠し悪人 は救われないといって悪を戒めること.具体的には抑止文すなわち『大無量寿経』の第 十八願文およびその願成就文の末尾にある「唯除五逆誹謗正法 Excepted from this are those who have committed the five grave offenses and those who slander the Right Dharma」（聖典 212）は五 107 逆・謗法は重罪であるからこれらを犯させないようにおさえとどめるために説かれたもので あるが阿弥陀の本願力はたとえこれらの重罪を犯した者でももらさず摂取すると了解さ れていることをいう.親鸞は衆生に罪の深いことを知らせてみな漏らさず救う意図である と釈している. 善導（光明寺の和尚 The Master of Kōmyōji 「Zendō」）が用いた術語である. precepts 戒 【現】①戒律 ②禁制 (S. śīla; C. kai) Sanskrit śīla properly refers to morality in a broad sense, or the resolve to observe a moral code, but it can also signify basic rules of moral conduct. In contrast, vinaya refers to the monastic disciplinary code observed by all members of the Saṃgha (see Triple Treasure. In Chinese, the equivalents of śīla and vinaya are not always clearly differentiated in meaning and are often used together in the compound jielü 戒律, signifying rules of discipline in general. 修行規則を守ろうとする自立的な決心.これに対し律（Skt. vinaya）は仏教教団（僧伽）の 規則のことである.ただし戒と律は規律を意味する戒律という合成語としても用いられる ので厳密に区別して用いられるとは限らない. Prodigal 放逸 (S. pramatta or pramādin; C. fangyi; J. hōitsu) A reference to people who are lax, negligent and easily distracted and do not devote themselves to good deeds. 怠慢な者心が散漫で善行に専心しない者をいう. provisional 假 【現】①暫定的 ②仮初め (S. prajñapti; C. jia; J. ke) Generally, any phenomenon that exists only provisionally and is not real. Sanskrit prajñapti signifies the assigning of a designation to an object or the designation itself, while the Chinese equivalent also refers to anything that exists only in name and has no real substance. In the Kyōgyōshinshō, it is also used in the sense of an expedient means (upāya) or anything of a temporary nature. 一般には現象として仮にあること.対応するサンスクリット語の代表的なものは prajñapti であ りこれは名称を設定して対象を表示することあるいは設定された名称そのものを意味す る.漢訳語としては名称のみあって実体のないことをも言い本テキストにおいては方便 すなわち便宜的な手段ないしは一時的なものとしても用いられている. provisionary 【現】暫定的な: See provisional. provisional を見よ. provisionary or real 權實 (C. quanshi; J. gonjitsu) The “provisionary” refers to the Hossō and Sanron schools (“provisionary Mahāyāna”) and the “real” refers to the Tendai, Huayan/Kegon 華嚴 and other schools (“real Mahāyāna”. 108 「権 provisionary」は法相宗・三論宗（権大乗）を指し「実 real」は天台宗・華厳宗等（実大 乗）を指す. puṇḍarīka 芬陀利(also 分陀利)・分陀利華 (C. fentuoli or fentuoli hua; J. fundari or fundari-ke) The lotus flower, especially the white lotus flower. In India, with its intense heat, the waters edge was regarded as an ideal place, and the lotus, flowering as it does in water, had since ancient times been regarded as the symbol of an ideal state. In Buddhism, the lotus flower, which remains unsullied by the mud in which it grows and blossoms, was regarded as an analogy for the aspiration to be freed from the passions and reach the pure state of Nirvāṇa, and it often figures in this sense in Buddhist scriptures. 蓮華特に白蓮華のことをいう. 炎暑の国インドでは涼しい水辺は理想的な場所であり水に咲く蓮華は理想を象徴するもの として古来より親しまれた.仏教では泥の中に咲いても泥に汚されず清浄な蓮華を煩悩 から解脱して涅槃の清浄な境地をめざすという趣旨に重なるものとして経典の中に多く用い られた. Pūraṇa Kāśyapa 富闌那 (C. Fulanna; J. Furanna) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha. He rejected the idea of moral causation. ゴータマ・ブッダの頃の六人の有名な自由思想家（See 沙門外道）の一人で道徳否定論を 主張した. Pure Land 淨土 【現】①清浄な国土 ②浄き国 (S. Sukhāvatī; C. jingtu; J. jōdo) A key term for understanding Shinrans thought. In Buddhism it generally refers to a pure realm presided over by a Buddha as a result of whose enlightenment it has been created, but in the Kyōgyōshinshō it refers predominantly to the western paradise of Amida, known as Sukhāvatī. The full title of the Kyōgyōshinshō is The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land, and at the start of Chapter V, “The True Buddha-land” (not translated by Suzuki) Shinran defines “Pure Land” as used in the title in the following manner: “Reverently contemplating the true Buddha-land, I find that the Buddha is the Tathāgata of inconceivable light and that the land too is the land of immeasurable light. Because they have arisen as recompense for the prayers of great compassion, they are called the true Buddha and Land of Recompense. ” The prayers alluded to here are the prayers of light and life span (i. e., the 12th and 13th of the forty-eight prayers. Suzuki espoused a strong interest in the Pure Land and 109 wrote several articles on the subject. 仏教通念上では「さとりによって形作られたきよらかな仏の住む世界」であるが本テキ ストでは主として「阿弥陀仏の西方極楽世界（Skt. Sukhāvatī）」のことを指す. ただし親鸞が本テキストの題号「顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」の中に用いた「浄土」とは本テキスト （第四巻まで）には英訳されていないが『教行信証』第五「真仏土巻 the True Buddha-land」 に以下のように定義されている. 謹んで真仏土を案ずれば仏はすなわちこれ不可思議光如来なり土はまたこれ無量光明土 なり.しかればすなわち大悲の誓願に酬報するがゆえに真の報仏土と曰うなり.すでにし て願いますすなわち光明・寿命の願（第 12・13 願）これなり.（＊大拙の英訳は無いの で新たに英訳が必要.現代語試訳【真実の仏の世界とは仏とは不可思議な光を放つ阿弥陀 仏のことであり世界もまたその無量の光で輝く世界である.それは阿弥陀仏の本願が成就 して［すなわち本願が報われて］出来上がる世界である.その本願というのは四十八願の中 の第十二・十三願のことである.】） また大拙は浄土にとりわけ強い関心を寄せいくつかの論文を刊行していることを付記し ておく. 110 Questions of Hōgatsu the Young Man 寶月童子所聞經 (S. Ratnacandra-paripṛcchā-sūtra; C. Baoyue tongzi suowen jing; J. Hōgatsu dōji shomon kyō) Although neither the Sanskrit original nor the Chinese translation is extant, this sūtra is quoted in the Commentary on the Daśabhūmi. The Ratnacandra-paripṛcchā-sūtra, translated by the North Indian monk Dānapāla (fl. late 10th to early 11th cent. in the Song dynasty under the title Dacheng Baoyue tongzi wenfa jing 大乘寶月童子問法經 (T. 14, no. 437) is thought to be an abridged version of the same sūtra. 佚書あるがこの文脈に見られるように『十住毘婆娑論』の「易行品」に引用されている経 典. なお宋の施護（北インドの人生没年不詳だが１０世紀末から１１世紀初めにかけて活躍し た Dānapāla）が訳出した『大乗宝月童子問法経』一巻（大正 14No. 437）はこの経を縮 訳したものであろう. 111 Rai Jisō 雷(次宗) C. Lei Cizong) A Confucian scholar of the Liu-Song dynasty (386. Born in Nanchang 南昌 in modern Jiangxi province. Courtesy name Zhonglun 仲 倫. Erudite and well-versed in poetry, he joined the White Lotus Society on Mount Lu (Lushan 廬山. 南宋の時代の儒者で南昌（江西省）の人.字は仲倫生没年は 386-448.博学にして詩に通 じ盧山の白蓮社に参じた. Rājagṛha 王舍城・羅閲祇 (C. Wangshecheng or Luoyueqi; J. Ōshajō or Raetsugi) Literally, “royal palace. ” The capital of Magadha, the most powerful kingdom in Central India at the time of Gautama Buddha. It corresponds to present-day Rajgir in the state of Bihar. 意味を取って王舎城.ゴータマ・ブッダの頃中インドで最も有力であったマガダ国（摩伽陀） の首都.今のビハール州ラージギール（Rajgir）の地. Rakuhō monrui (C. Lebang wenlei; J. also Rakuhō bunrui) A work compiled 樂邦文類 by Shūgyō of the Southern Song dynasty, consisting of selected passages dealing primarily with the Pure Land teachings (T. 1969A. The epilogue was written by Zengetsu. 南宋の時代の宗暁の編で専ら浄土教に関する文を集録したものである.（大正 47No. 1969A）. 「後序」は善月 Zengetsu によるものである. Ran 鸞: An abbreviation of “Shinran. ” 親鸞の略. Ratnagarbha 寶藏如來 (C. Baozang Rulai; J. Hōzō Nyorai) The name of a Buddha mentioned in the Sūtra of the Lotus of Compassion and said to have appeared many eons ago. His name means “Gem-Treasury. ” 『悲華経』（See 悲華経）に説かれる永劫（See 劫）の過去に現れたとされる仏の名. サンスクリット語の ratna は宝garbha は胎蔵を意味するので「宝蔵」と漢訳された. realistic view 有見 【現】実在主義 (S. asti-dṛṣṭi; C. youjian; J. uken) The erroneous view that all exists. See also nihilistic view. 有に執する見解である 無見 reality 實相 【現】真実の本体 (S. dharmatā, dharma-svabhāva or tattvasya lakṣaṇam; C. shixiang: J. jissō) The Chinese equivalent shixiang is a difficult term frequently used by Kumārajīva in his translations, but there is no single corresponding term in Sanskrit. The Sanskrit equivalents include dharmatā (Dharma-nature) dharma-svabhāva (Dharma-essence) and tattvasya lakṣaṇam (mark of truth) and in the Dai chido ron it 112 is equated with dharmadhātu (see Dharma-nature) Suchness and “apex of reality” (bhūtakoṭi. Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to Reality (p. 191) and it is helpful for understanding Shinrans thought. 鳩摩羅什が好んで用い大乗仏教において重用される難解な術語で漢訳の『中論』・『大智 度論』・『法華経』などに説かれている「諸法実相」のことであるが「実相」のみで用いら れることも多い.大拙は reality と端的に英訳しているが対応するサンスクリット語は一定 せずdharmatā（ダルマの本質）dharma-svabhāva（ダルマの本性）tattvasya lakṣaṇam（真実 なるもののすがた）などであり『大智度論』には「諸法実相 dharmatā の同意異語が法性 dharmadhātu（See 法性）・如 tathatā（See 真如）・実際 bhūtakoṭi である」と説かれるなどさ まざまなニュアンスがある. なお本テキスト「証巻」の冒頭に「実相」を含む名高い一節があり親鸞の思想を理解する realizing 證 【現】実現 (S. sākṣāt-karaṇa; C. zheng; J. shō) Also true realizing. A key term for understanding Shinrans thought. In Buddhism “realizing” is generally used in the sense of enlightenment, but Shinran basically uses it in the sense of “true realizing, ” which he uses in the full title of the Kyôgyôshinshô, i. e., The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land, and takes up in Chapter IV, “The Collection of Passages Expounding the True Realizing of the Pure Land. ” At the start of this chapter, it is stated that realization “is no other than the wonderful situation where the others-benefiting work is brought to perfection; it is the ultimate fruit that is the incomparable Nirvāṇa, ” and it is equated with “abid ing in the company of the rightly assured” (p. 191) see company of the right definite assurance. It is further stated that “true realizing” is bestowed on beings on the basis of the 11th prayer in the Larger Sūtra of Eternal Life, i. e., “Prayer of assuredly attaining Nirvāṇa” (see Original Prayer) and the passages relating to the Original Prayer fulfilled in the same sūtra. 仏教一般ではrealizing さとりさとることであるが親鸞は基本的に true realizing / the true realizing の意味で用いる. 親鸞は「真実証 the true realizing」を書名の「顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」に用いその第四巻目の「顕 浄土真実証文類 The Collection of Passages Expounding the True Realizing of the Pure Land」でこれ 113 を取り上げ同巻冒頭（聖典 280）において明確に定義する.それによればこの「真実証」 は「利他満の妙位無上涅槃の極果 It is no other than the wonderful situation where the others-benefiting work is brought to perfection; it is the ultimate fruit that is the incomparable Nirvāṇa. 」 であり「正定聚に住する abide in the company of the rightly assured」こと（See 正定聚）である. そして これは『大無量寿経』の第十一願すなわち 「必至滅度の願 the Prayer of assuredly attaining Nirvāṇa」（See 本願）とその成就を説く同経中の（第十一願の）「願成就文 Passages relating to the Prayer fulfilled」（See 願成就文）に根拠付けられて衆生に施与される（廻向成就する） ものである. Renge the Nun 蓮華比丘尼 (S. Utpalavarṇā; C. Lianhua Biqiuni; J. Renge Bikuni) The daughter of a wealthy man in Śrāvastī, she left home because she was unhappy and became a nun (biqiuni/bikuni = S. bhikṣuṇī. She was renowned for her supernatural powers, but, as is mentioned in the Kyōgyōshinshō, she was beaten to death by Devadatta. 舎衛国の長者の娘であったが不幸であったために出家して比丘尼（Skt. bhikṣuṇī）となった. 神通に勝れた比丘尼として有名であったが本テキストにもあるように提婆達多に撲殺され てしまった. returning ekō (C. huanxiang huixiang; J. gensō ekō) See outgoing ekō. 還相廻向 outgoing ekō を見よ. Right Dharma 正法 (S. saddharma; C. zhengfa; J. shōbō) A reference to the true teachings. The corresponding Chinese term can also refer to the period during which the true teachings of Buddhism prevail, but it is not used in this sense in the Kyōgyōshinshō. 正しい道理や教法をいう. なお正しい教えが行われている期間をいうこともある（See 末代）がその意味における正 法は本テキスト中に用いられていない. right practice that rightly assures 正定之業 【現】確実に保証する正しい実践 zhengding zhi ye; J. shōjō no gō) The true living of the Pure Land, or practice conducive to birth in the Pure Land. According to Zendō, there are five right ways of practice: 1) reciting the Pure Land sūtras, 2) visualizing the form of Amida and his Pure Land, 3) paying reverence to Amida, 4) uttering Amidas Name, and (5) praising Amidas virtues. Among these practices, Zendō identified (4) uttering Amidas Name as the “right practice that rightly assures” and regarded the other four as accessory ways, while practices other than these five are deemed to be mixed ways. 114 浄土真実の行であり往生浄土の因となる実践のことで正定業ともいう. 善導は五種の正行（See 正行）すなわち１浄土経典の読誦２阿弥陀仏とその浄土の相 を思い浮かべる観察３阿弥陀仏への礼拝４阿弥陀仏の名号を称える称名５阿弥陀仏の徳 を褒め称え阿弥陀仏につかえる讃歎供養をいい４阿弥陀仏の名号を称える称名を正定之業と しその他の行を助業（See 助業）とした.また五種の正行以外のさまざまな行を雑行（See 雑行）とした. right way 正行 【現】正しい道 (C. zhengxing; J. shōgyō) See right practice that rightly assures. right practice that rightly assures を見よ. Ritsu school: See Vinaya school. Vinaya school を見よ. rootless faith 無根信 【現】手にし得る謂われなど無いはずの信頼 (C. wugen xin; J. mukon no shin) Just as a fragrant sandalwood (candana) tree does not sprout from a seed of the foul-smelling eraṇḍa, so too does a person who does not know how to revere the Triple Treasure lack the ability to engender faith, but nonetheless faith may arise through the power of the Buddha, and this is known as “rootless faith. ” This term is used in reference to Ajātaśatru, who was responsible for the death of his father Bimbisāra and thereby committed one of the five grave offenses, and the arising of faith in his mind is likened to a sandalwood tree sprouting from an eraṇḍa seed. 強い悪臭を発する伊蘭（Skt. eraṇḍa）という雑草の種子から芳香を発する栴檀（Skt. candana） の樹が生じることのないように仏法僧（See 三宝）を敬うことを知らぬ無根の者には来 信心を生ずる資質はないが仏の力によって信心が生じること.この文脈の「無根の信」とは 五逆（父殺）の罪人である阿闍世に信心が生じたことでそれを伊蘭子から栴檀樹が生じたこ とに喩えたものである. roots of merit 德本 【現】価値あるものの核心 (S. kuśala-mūla; C. deben; J. tokuhon) Roots of goodness. Good deeds that result in a good recompense in the future. 功徳のもと.善根.善い報いを受ける善い行い. Ryūshikō 柳子厚 (C. Liu Zihou) A great writer of the Tang dynasty (773-819. Born in Hedong 河東 in modern Shanxi province. Given name Zongyuan 宗, courtesy name Zihou. A leading figure in the ancient-style prose movement, he also embraced Buddhism. 唐の時代の文豪で子厚は字名は宗である.河東（山西省）の人生没年は 773-819. 古文運動の代表者でありつつ仏教に帰依した人である. 115 Ryū Teishi 劉(程之) C. Liu Chengzhi) A recluse of the Eastern Jin dynasty (352. Born in Pengcheng 彭城, Xuzhou 徐州, in modern Jiangsu province. Courtesy name Zhongsi 仲思, literary name Yimin 遺民. He was well-versed in Daoism and early Chinese thinkers. Initially a government official, he later became a disciple of Huiyuan 慧 遠 (334-416) and practiced nenbutsu with Rai Jisō and others on Mount Lu (Lushan 廬 山. He was also acquainted with Sōjō, a disciple of the renowned translator Kumārajīva. 東晋の時代の隠士で彭城（徐州）の人.字は仲思遺民と号した.生没年は 352-410. 老荘を善くし諸子百家に通じた.はじめ官についたが後慧遠（生没年 334-416）に師事 し雷次宗（See 雷次宗）等と廬山に入って念仏を修した.また鳩摩羅什（Skt. Kumārajīva 後秦の時代の大翻訳家西域の亀茲国の人生没年は 344-413 だが異説も有る）の弟子の僧肇 （See 肇公）とも交友があった. 116 Saddharma-puṇḍarīka Sūtra 法華經 (C. Fahua jing; J. Hokke kyō) The Lotus Sūtra, translated by Kumārajīva under the title Miaofa lianhua jing 妙法蓮華經 (T. 9, no. 262. A representative Mahāyāna sūtra. The Sanskrit title means “Scripture of the True Dharma, Like a White Lotus. ” The main topics dealt with are universal truth, eternal life and human conduct. There are two other extant Chinese translations: Zhengfa hua jing 正 法華經 (T. 263) translated by Dharmarakṣa, and Tianpin miaofa lianhua jing 添品妙法蓮華經 (T. 264) translated by Jñānagupta and Dharmagupta. 姚秦のクマーラジーヴァ（鳩摩羅什）訳の『妙法蓮華経』（大正 9No. 262）のこと.代表的 な大乗経典の一つで梵語タイトルは「白蓮華のような正しい法の経典」の意である.宇宙の 統一的真理永遠の人格的生命現実の人間的活動を中心的主題とする. 異訳にダルマラクシャ（竺法護）訳『正法華経』（大正 9No. 263）とジュニャーニャグプ タ（闍那崛多）・ダルマグプタ（達摩笈多）共訳『添品妙法蓮華経』（大正 9No. 264）があ sahā world 娑婆 【現】娑婆 (C. suopo; J. shaba) Sanskrit sahā derives from a root that can mean “to endure, ” and it was also translated in Chinese as “land of endurance” (rentu 忍土. It refers to the world in which we live and where Gautama Buddha taught, and it is so called because living beings in this world must endure much suffering, both internal in the form of evil passions and external in the form of wind, rain, heat, cold, etc. サンスクリット語のサハーは「忍ぶ」という意味でわれわれの住む現実世界すなわちゴー タマ・ブッダが教化する世界を指す.この世界の生き物は内には種々の煩悩があり外には 風雨寒暑などがあって苦悩を堪え忍ばねばならないから「忍土」とも漢訳される. Śākyamuni 釋迦・釋迦牟尼 (C. Shijia or Shijiamouni; J. Shaka or Shakamuni) The “sage of the Śākya clan, ” i. e., Gautama Buddha, the founder of Buddhism (463-383 b. c. e., although other dates have also been proposed. He was born as the eldest son of Śuddhodana, king of the Śākya tribe, and his wife Māyā in Kapilavastu, the main center of the Śākyas. His personal name was Siddhārtha, and because he belonged to the Gautama clan, he later came to be known as Gautama Buddha. At the age of 29 he left home, abandoning his wife and son as well as his position as crown prince, and followed the path of the free-thinking śramaṇas rather than the traditional brāhmaṇas. He practiced austerities for six years under various teachers, but after realizing the futility of such practices, he abandoned them and, sitting beneath a bodhi tree, entered a state of profound meditation and attained enlightenment (S. bodhi) at the age of 35. Having 117 attained enlightenment, he became known as the Buddha, or “Enlightened (or Awakened) One. ” Śākyamunis life is usually described in terms of a number of important events, namely, his birth, his leaving home (pravrajyā) his attainment of enlightenment, the dissemination of his teaching or “turning of the Dharma-wheel” (dharma-cakra-pravartana; see Eightfold Path) and his death (see great Parinirvāṇa. In legendary accounts of his life, there are added to these his descent from Tuṣita Heaven (see twenty-five modes of existence) and conception before his birth and his subjugation of māra before his enlightenment. In his translation, Suzuki sometimes uses “Śākyamuni” for Buddha or Tathāgata when these terms refer specifically to Śākyamuni. 仏教の開祖であるゴータマ・ブッダのことで生没年は紀前 463-383 とされるが他にも諸説 ある.サンスクリット語のシャーキヤムニを音写して釈迦牟尼と漢訳され釈迦と略称された. シャーキヤムニとはシャーキヤ族出身の聖者（ムニ）のことである.シャーキヤ族の中心地で あるカピラヴァストゥ（See 迦毘羅）に王シュッドーダナ（See 浄飯）と王妃マーヤー（摩 耶Skt. Māyā）の長子として生まれた姓をガウタマ名をシッダールタといいともに音写 して瞿曇・悉達多と漢訳された. ２９歳のとき王子の身分を放棄し妻子を残して出家し伝統的なバラモン（See 婆羅門） ではなく自由思想家シュラマナ（See 沙門）の道を歩んだ.当時の諸師のもとで修行し６ 年の間苦行を行ったがそれが無意義であることを知って捨て菩提樹の下で深く瞑想し３ ５歳で覚り（Skt. 正覚/正等覚/等正覚阿耨多羅三藐三菩提）を開いたと伝えられ る.このとき覚者となったのでブッダと呼ばれる. ゴータマ・ブッダの生涯は通常誕生出家（Skt. pravrajyā）成道（覚りを開くこと） 転法輪（教えを説くこと 八正道）般涅槃（See 大般涅槃） の次第で説かれるが伝説的なものは誕生の前に降兜率（兜率天〈See 二十五有〉からこの 世〈See 世間〉に降りてくること）と托胎（母マーヤの胎内に宿ること）が成道の前に降魔 （修行を妨げる魔〈See 天人魔梵〉を打破すること）が付け加えられる. なお本テキストにおける「釈迦如来」（See 如来）は基本的に Śākyamuni the Tathāgata であ るがŚākyamuni Tathāgata や Śākyamuni のときもある.またŚākyamuni はゴータマ・ブッダ に限定しうる「如来」や「仏」の訳語としても用いている. samādhi 三昧・禪定 【現】①心境（samā dhi） (C. sanmei or chanding; J. sanmai or zenjō) The word samādhi usually signifies a state of mental tranquillity in which the mind 118 is concentrated on a single object, although it can also refer to practices for attaining such a state. In this latter sense, dhyāna and yoga are also used, and for this reason in one instance Suzuki uses samādhi to translate chanding/zenjō (see Zen. Various kinds of samādhi are described in Mahāyāna scriptures, several of which are mentioned in the Kyōgyōshinshō, e. g., nenbutsu-samādhi, pratyutpanna-samādhi, kanbutsu sanmai 觀佛三昧 (see Kanbutsu Samādhi Sūtra) and śūraṃgama-samādhi. 三昧とはサンスクリット語の samādhi を音写したもので通常心を静めて一つの対象に集中 する状態あるいはその状態に至る修練をいう.後者（修練として）の意味では禅やヨー ガも用いられそれ故本テキストでは一例のみではあるが禅定の英訳語としても採用さ 大乗経典ではさまざまな三昧が説かれ本テキストでも念仏三昧・般舟三昧・観仏三昧・首楞 厳三昧などが説かれている. samādhi called “moon loving” 月愛三昧 (C. yueai sanmei; J. gatsuai zanmai) A samādhi that is gentle like a moonlit night. Just as the light of the moon causes blue lotuses to flower and shines upon people traveling by night, so too is the Buddha said to eliminate the defilements of sentient beings and grant joy to those seeking enlightenment when he enters this samādhi. 月夜のようにやわらかな感じを与える仏の三昧.あたかも月光が青蓮華の花を咲かせ夜路を 行く人を照らすように仏がこの三昧に入れば衆生の煩悩を除いてさとりを求める人に歓び を与えるとされる. samādhi of meditating on Buddha: See nenbutsu-samādhi. nenbutsu-samādhi を見よ. samādhi of one object 一行三昧 (C. yixing sanmei; J. ichigyō zanmai) The act of devoting oneself to only one type of practice. More specifically, it refers to the practice of concentrating exclusively on the recitation of Amidas Name. ただ一つの修行に専念すること.この文脈では専修念仏すなわち専ら阿弥陀仏の名を称え ることを一行三昧という. Samantabhadra 普賢 (C. Puxian; J. Fugen) A bodhisattva representative of Mahāyāna Buddhism, he represents compassion and sometimes forms a pair with Mañjuśrī, who represents wisdom. The name Samantabhadra, meaning “Universally Good (or Auspicious) ” implies that he manifests his form and virtues everywhere. Shinran, however, seems to have thought of Samantabhadra not so much as a bodhisattva, but rather 119 as a reference to the Buddhas ultimate compassion. 大乗仏教を代表する菩薩の一人で慈悲を表す普賢菩薩のことをいう.智慧を表す文殊菩薩と 対にして説かれることがある.サンスクリット語のサマンタバドラとはその姿や功徳をすべ ての場所にあまねく示す者の意でその意味を取って遍吉菩薩ともいう.ただし親鸞は菩 薩としてよりもサマンタバドラの原意に近い仏の究極の慈悲を表す言葉として意識してい るようである. śamatha and vipaśyanā 止觀 【現】①心を一つの対象に留めそして正しい智恵を起 こして対象を観る（śamatha and vipaśyanā①） ②心を一つの対象に留めそして正 しい知恵を起こして対象を観る（śamatha and vipaśyanā②） (C. zhiguan; J. shikan) Śamatha means to concentrate the mind on a single object without being distracted by the outside world, while vipaśyanā means to observe the object with right wisdom. 外界に惑わされず心を一つの対象にとどめることを止（Skt. śamatha）といいそれによって 正しい智慧を起こし対象を観るのを観（Skt. vipaśyanā）という. Śamatha and Vipaśyanā 止觀 【現】シャマタとビパシャナーの書 (C. Zhiguan; J. Shikan) A reference to the Treatise on Śamatha and Vipaśyanā. Treatise on Śamatha and Vipaśyanā を参照. Saṃjayin Vairaṭīputra 刪闍邪毘羅胝子 (C. Shansheye Piluozhizi; J. Sanjaya Birateishi) One of six famous free-thinkers (see śramaṇa, non-Buddhist schools) at the time of Gautama Buddha, known as a skeptic and agnostic. Gautamas well-known disciples Śāriputra and Maudgalyāyana were both disciples of Saṃjayin Vairaṭīputra before becoming followers of Gautama. ゴータマ・ブッダの頃の六人の有名な自由思想家（See 沙門外道）の一人で懐疑論者・不 可知論者として知られている.ブッダの弟子として著名なシャーリプトラ（舎利弗）とマウド ガルヤーヤナ（目連）はゴータマ・ブッダに帰依する前サンジャヤの弟子であった. Sanron school 三論 (C. Sanlun) The “Three Treatises” school. The three treatises in question are Nāgārjunas Madhyamaka-śāstra and Dvādaśamukha-śāstra and the *Śata ka -śāstra (Bailun 百論; T. 1569) by his disciple Āryadeva, all translated into Chinese by Kumārajīva. The doctrines of the Sanron school were established by Kajō during the Six Dynasties on the basis of these three treatises. 三論とはナーガールジュナ（龍樹Skt. Nāgārjna）の著作である『中論』・『十二門論』と その弟子アーリヤデーヴァ（聖提婆Skt. Āryadeva）の著作である『百論』（Skt. Sata[ka] śāstra? 大正 30No. 1569）といういずれもクマーラジーヴァ（鳩摩羅什）によって漢訳された三つ 120 の論書のことをいう.三論宗とはその三論の教えに基づいて隋の時代に嘉祥（吉蔵）によっ て大成された一学派のことである. Śāriputra 舍利弗 (C. Shelifu; J. Sharihotsu) One of Gautama Buddhas ten principal disciples, renowned for his wisdom. He was initially, together with Maudgalyāyana, a disciple of the skeptic Saṃjayin Vairaṭīputra, who was the leader of one of the non-Buddhist schools, but he later became a follower of Gautama. ゴータマ・ブッダの弟子の一人で智慧に勝れていた（智慧第一）.初めマウドガルヤーヤナ（目 連）とともに懐疑論者サンジャヤ（刪闍邪毘羅胝子）の弟子であったが後にゴータマ・ブッ ダに帰依した. sarva-prajñā 薩婆若智 【現】すべてを知り尽くす智恵 (C. saporuozhi; J. satsubanyachi) The term sarva-prajñā, coined by Suzuki, presumably means the same as Sanskrit sarvajña-jñāna. Sarvajña means “all-knowing (person)” and refers to the Buddha, and sarvajña-jñāna signifies the knowledge (jñāna) possessed by an all-knowing person, which is why sarva-prajñā is glossed by Suzuki as “transcendental knowledge or omniscience. ” 大拙の訳語 sarva-prajña はサンスクリット語では sarvajña-jñāna のことであろう. 薩婆若とは sarvajña 一切智（者）すなわちすべてを知っている人である仏のことをいう. sarvajña で薩婆若すなわち一切智なので薩婆若智は sarvajña-jñāna 一切智智すなわち仏の智慧 Sassha Nikenji Sūtra 薩遮尼乾子經 (S. Bodhisattva –gocaropāya -viṣaya -vikurvāṇa -nirdeśa -sūtra or *Mahā –satyanirgranthaputra -vyākaraṇa -sūtra; C. Sazhe niganzi jing; J. Sassha nikenji kyō) A reference to the Da Sazhe niganzi suoshuo jing 大薩遮尼乾子所 說經 (T. 272) translated by the Indian monk Bodhiruci (d. 527) during the Northern Wei dynasty. Similar in purport to the Saddharma-puṇḍarīka Sūtra, it states that the teachings of the three vehicles do not represent the truth, but are merely expedient teachings, and that they are unified in the teachings of the true one vehicle. This sūtra was also translated by Guṇabhadra (394-468) of Central India during the Liu-Song dynasty under the title Pusa xing fangbian jingjie shentong bianhua jing 菩薩行 方便境界神通變化經 (T. 271. 『大薩遮尼乾子所説経』十巻（大正 9No. 272）のこと.魏の時代の菩提流支（Skt. Bodhiruci インドの人没年は 527）訳である. 声聞乗・縁覚（独覚）乗・菩薩乗という三乗の教えは真実ではなく単に方便にすぎないこ とを明らかにし真実の一乗の教え（一仏乗）に帰一することを明らかにする 『妙法蓮華経』 121 と同様の経典である. なお異訳に劉宗の時代の求那跋陀羅（ṇabhadra.中インドの人生没年は 394-468）訳 『菩薩行方便境界神通変化経』（大正 9No. 271）がある. Seishi 勢至 (S. Mahāsthāmaprāpta; C. Shizhi) The Sanskrit name Mahāsthāmaprāpta, meaning “He Who Has Obtained Great Power, ” was translated into Chinese as Dashizhi 大勢至 (“He Who Has Attained Great Power”) which is sometimes abbreviated to Shizhi. A bodhisattva representative of Mahāyāna Buddhism, he symbolizes wisdom and is often depicted to the right of Amida, with Kannon, who represents compassion, on the left. サンスクリット名マハースターマプラープタの意味を取って大勢至と漢訳され勢至と略称さ れる.大乗仏教を代表する菩薩の一人で阿弥陀仏を中心にその右に位置して智慧を表し 慈悲を表して左に位置する観音菩薩と対応することがよく知られている. self-benefiting 自利 (S. svārtha or ātma-hita; C. zili; J. jiri) 【現】自己の向上 Bringing benefit to oneself. Used in contrast to others-benefiting. 自らを利すること自分にとっての利益をいう.利他 others-benefiting に対する. self-power 自力 【現】自己の力 (C. jiriki) The antithesis of other-power. It refers to ones own powers or capabilities. Shinran defines self-power as “trusting in oneself, trusting in ones heart and mind, striving with ones own powers, and relying on ones own various roots of good. ” 自力とは自己の力あるいは自己に備わった能力のことで親鸞は自力を「我が身をた のみ我が心を頼み我が力を励み我が様々の善根［Skt. kuśala-mūlaSee 徳本］を頼むこと」 という. Senjaku hongan nenbutsu shū 選擇本願念佛集 【現】選択本願念仏集: A work by the Japanese monk Genkū (T. 83, no. 2608. A basic work on the Pure Land teachings, it brings together passages on the practice of the nenbutsu, a practice specially chosen (senjaku) by Amidas Original Prayer (hongan. 日本の源空（法然）の著述で阿弥陀仏の本願により選択された念仏に関する要文を集めた浄 土教根本の書.（大正 83No. 2608）. seven jewels 七寶 【現】七種の宝石 (S. sapta-ratna; C. qibao; J. shippō shichihō) Seven precious substances, variously enumerated in Buddhist scriptures. According to the Amida Sūtra, they are gold, silver, lapis lazuli, crystal, shell, coral (or red pearls) and agate. 122 七つの宝.七つが何であるかについては経論によって異説がある.『阿弥陀経』では金・ 銀・瑠璃（ラピスラズリ）・玻璃（水晶）・硨磲（貝）・珊瑚（赤珠すなわち赤真珠とも言わ れる）・瑪瑙とされる. seven precious treasures 【現】七種の貴重な宝: See seven jewels. seven jewels を見よ. seventeen lines(or items) 十七句 【現】十七行の詩句 (C. shiqi ju; J. jūshichi ku) A reference to the seventeen items in the actualization of the country (or land) in the twenty-nine kinds of actualization of the Pure Land as described in Vasubandhus Treatise on the Pure Land. 世親の『浄土論』に説かれる「浄土二十九種荘厳（29 Kinds of Actualizations of the Pure Land, See チャートⅨ）」の内国土（Buddha-land）の十七種の荘厳のことを指す. Shaku 釋 (C. Shi) A family name used by Buddhist renunciants, deriving from “Śākyamuni” and signifying a disciple of Śākyamuni. Gutoku Shaku Shinran, a self-designation used by Shinran in the Kyōgyōshinshō, was a name that he used throughout his life to indicate that he was neither a monk nor a layman. 仏教の出家者が名のる姓で「釈尊（ゴータマ・ブッダ）の弟子」という意味である. 本テキスト中に見られる「愚禿釈親鸞」の自称は親鸞が生涯を通じて用いた非僧非俗とい うすがたを表明するものである. Shi 淄 (C. Zi) The name of a river in Shandong province, China. 淄水.中国山東省にある河の名. Shiken 支謙 (C. Zhi Qian) A lay translator of Indo-Scythian ethnicity who lived in the late 2nd to mid-3rd centuries. Courtesy name Gongming 恭明. He received the patronage of Sun Quan 孫權 (182-252) the first ruler of Wu 吳, one of the Three Kingdoms. His translations include the Da Amituo jing 大阿彌陀經, one of several Chinese translations of the Larger Sūtra of Eternal Life. 2 世紀末～3 世紀中ごろの人で三国呉の在俗の訳経家.字は恭明月支の人. 三国呉の初代皇帝である孫権（生没年 182-252）の庇護を受け訳経に従事した.『大無量寿 経』の異訳である『大阿弥陀経』の漢訳者. Shinjikan Sūtra 心地觀經 (C. Xindiguan jing; J. Shinjikan kyō) A reference to the Dacheng bensheng xindiguan jing 大乘本生心地觀經 (T. 3, no. 159. Said to have been translated by Prajñā (dates unknown) of North India during the Tang dynasty, it is thought to be a quite late composition. It explains how one should renounce the world, dwell in a 123 quiet place, observe ones mind, and so attain Buddhahood. 『大乗本生心地観経』八巻（大正 3No. 159）のこと.唐の時代の般若（Skt. Prajñā.北イン ドの人生没年不詳）の訳と伝わるがかなり後代に制作されたものと考えられている.出家 して閑静なところに住み心を観察して仏道を成就すべきことを説く経典である. Shōkan ki (C. Zhengguan ji) A reference to the Guan Wuliangshou jing shu 正觀記 zhengguan ji 觀 無 量 壽 經 疏 正 觀 記 (M. 1-33-1) a commentary on the Kan Muryōjubutsu kyō gisho by Kaido. 卍続 33No. 411.３巻宋の戒度の作.『観無量寿経』の注釈書である. Shōshin hōmon 正信法門 (C. Zhengxin famen) The title of one of the chapters in the Jingtu wen 淨土文 by Keimon. The Jingtu wen, which is no longer extant, is said to have been divided into two parts — Shōshin hōmon and Jōgyō hōmon (Jingxing famen 淨 行法門) — and to have included a preface written by Ganjō. 慶文の著作である『浄土文』中の一門である.『浄土文』は今伝わらないが正信法門と浄行 法門の二篇に分かれて世に行われ照が「序」を書いていたという. Shūgyō 宗曉 (C. Zongxiao) A Tendai monk of the Southern Song dynasty (1151-1214. Born in Siming 四明. Family name Wang 王, courtesy name Daxian 達先, literary name Shizhi 石芝. He was deeply devoted to the Pure Land teachings and practiced the nenbutsu-samādhi. He compiled the Rakuhō monrui. 南宋の時代の天台宗の僧.四明の人自ら石芝と号す.俗姓は王氏字は達先生没年は 1151-1214. 深く浄土教に帰し念仏三昧を修した.『楽邦文類』の編者である. Shū shokyō raisan gi 集諸經禮懺儀 (C. Ji zhujing lichan yi) Also translated by Suzuki as “A Collection of Hymns from Various Sūtras. ” A collection of ritual hymns taken from many scriptural sources, compiled by Chishō in 2 fascicles (T. 1982. The first fascicle contains passages gleaned from various sūtras and commentaries, while the second fascicle contains the entire text of Zendōs Ōjō raisan. It provides insights into the practice of rites of Buddhist worship in Changan 長安 at the time of its compilation (730. It should be noted that whereas the term lizan/raisan in the title of Zendōs Ôjô raisan signifies worship and praise of the Triple Treasure with particular reference to rebirth in the Pure Land, in the present case lichan/raisan refers to worship of the Triple Treasure and repentance of ones sins. 二巻.智昇の撰.諸経中の礼讃の文を集めたもので上巻は諸経中の礼讃文下巻は善導の『往 生礼讃』を全部収めてあり編集当時（７３０年）の長安における礼仏行儀の実際を知ること 124 ができる. 善導作の『往生礼讃』というタイトルには「礼讃」とあり（浄土往生に関する）三宝への礼拝 と讃歎の意味を強めているが通常は『集諸経礼懴儀』のように「礼懴」で三宝礼拝と自己の 罪を懺悔することを意味する. Siddhārtha 悉達多 【現】シッダールタ (C. Xidaduo; J. Shiddatta) See Śākyamuni. śirīṣa 尸利沙 (C. shilisha; J. shirisha) The silk tree. ねむの木｡ six forms of consciousness 六識 (S. ṣaḍ-vijñāna; C. liushi; J. rokushiki) The six kinds of consciousness (S. vijñāna) or perception associated with the six organs of sense. They are deemed to arise from the contact of each of the six organs of sense with their respective objects (see six objects of sense. 六識とは眼（Skt. cakṣus）・耳（Skt. śrotra）・鼻（Skt. ghrāṇa）・舌（Skt. jihvā）・身（Skt. kāya）・ 意（Skt. manas）のそれぞれの識（Skt. vijñāna）すなわち認識作用またはその認識主体のこと. ６種の感官（See 六根）とそのそれぞれの対象（See 六塵）とによって起こるとされる. six forms of existence 六趣・六道 (C. liuqu or liudao; J. rokushu or rokudō) See six paths. six paths を見よ. six miraculous powers 六神通 (S. ṣaḍ-abhijñā; C. liu shentong; J. roku jinzū) Six kinds of supernatural faculties possessed by Buddhas and bodhisattvas: 1) the ability to appear anywhere at will (S. ṛddhi-prātihārya. 2) divine vision, or the ability to foresee the future existences of self and others (divya-cakṣur-abhijñā or divyaṃ cakṣus. 3) divine hearing, or the ability to hear sounds inaudible to ordinary people (divya-śrotrābhijñā or divyaṃ śrotram. 4) the ability to know others thoughts (cetaḥ-paryāyābhijñā or para-citta-jñāna. 5) the ability to know ones own and others former lives (pūrve-nivāsānusmṛti-jñāna or jāti-smara) and (6) the ability to extinguish all defilements or passions (kṣaya-abhijñā or āsrava-kṣaya-jñāna. 仏・菩薩などが具える六種の超人的な能力のこと. その六種とは ①神足通（Skt. ṛddhi-prātihārya）すなわち自由に欲するところに現れることのできる能力. ②天眼通（Skt. divya-cakṣur-abhijñā, divyaṃ cakṣus）すなわち自他の未来のあり方を見る能 力. 125 ③天耳通（Skt. divya-śrotrābhijñā, divyaṃ śrotram）すなわち普通の人の聞き得ない音を聞く 能力. ④他心通（Skt. cetaḥ-paryāyābhijñā, para-citta-jñāna）すなわち他人の考えを知る能力. ⑤宿命通（Skt. pūrve-nivāsānusmṛti-jñāna, jāti-smara）すなわち自他の過去世のあり方を知 る能力. ⑥漏尽通（Skt. kṣaya-abhijñā, āsrava-kṣaya-jñāna）すなわち煩悩を取り去る能力. のことである. six objects of sense 六塵 (S. ṣaḍ-viṣaya; C. liuchen; J. rokujin) The objects of perception associated with each of the six organs of sense: 1) form or matter (S. rūpa) seen by the eyes; 2) sound (śabda) heard by the ears; 3) smell (gandha) smelt by the nose; 4) taste (rasa) tasted by the tongue; 5) tangible objects (spraṣṭavya) touched by the body; and (6) mental objects or thoughts (dharma) cognized by the mind. 六境ともいう.六根のそれぞれの対象のこと. 色（Skt. rūpa）すなわち物質的存在の総称で「眼」の対象. 声（Skt. śabda）すなわち「耳」の対象. 香（Skt. gandha）すなわち「鼻」の対象. 味（Skt. rasa）すなわち「舌」の対象. 触（Skt. spraṣṭavya）すなわち触ることのできる物のことで「身」の対象. 法（Skt. dharma）多義ある語であるがここでは心のあらゆる思いのことで「意」の対 象. six organs of sense 六根 (S. ṣaḍ-indriya; C. liugen; J. rokkon) The five sense organs by which people see, hear, smell, taste, and touch — eyes (S. cakṣus) ears (śrotra) nose (ghrāṇa) tongue (jihvā) and body (kāya) — along with the mind (manas) the seat of cognition and thought. 人間にそなわる視覚・聴覚・嗅覚・味覚・触覚の五つの感覚器官と認識し思考する心を指 す.仏教では眼（Skt. jihvā）・身（Skt. kāya）・意（Skt. manas）と通称されている. six pāramitās 六波羅蜜 【現】覚りに至るための六種の行為 boluomi; J. roku haramitsu (S. ṣaṭ-pāramitā; C. liu also ropparamitsu) Six virtues that a bodhisattva must practice in order to reach nirvāṇa: 1) giving or charity (S. dāna. 2) morality or keeping the precepts (śīla. 3) forbearance or patience (kṣānti. 4) energy or effort (vīrya) 5) meditation (dhyāna) and (6) wisdom (prajñā. See also prajñāpāramitā. 126 菩薩が涅槃に至るために実践すべき六つの徳目.六つとは布施（Skt. dāna）・持戒（Skt. śīla）・ 忍辱（Skt. kṣānti）・精進（Skt. vīrya）・禅定（Skt. dhyāna）・智慧（Skt. prajñā）のこと.波羅 蜜については「般若波羅蜜」の項参照（See 般若波羅蜜）. six paths 六道 (S. ṣaḍ-gati; C. liudao; J. rokudō) Also six forms of existence. The six realms in which beings are repeatedly reborn as a result of their karma. In ascending order, the six paths are: 1) hell, 2) hungry ghosts, 3) animals (these three realms constituting the three evil forms of existence. 4) Asuras, 5) human beings (or manuṣya) and (6) gods (or deva. The original meaning of Sanskrit gati is “going” or “path, ” but in the present case it means “state, ” “condition” or “mode of existence, ” that is, the realm where each of the six kinds of beings dwells. 衆生が自ら作った業（See 業）によって生死を繰り返す六種の世界.六種とは下位より 地獄餓鬼畜生（以上の三つは See 三悪道）阿修羅（See 阿修羅）人（See 天・人・魔・ 梵）天（See 天・人・魔・梵）のことをいう. サンスクリット語の gati は「行くこと」や「道」が原意であり「道」や「趣」と漢訳される が六道（六趣）として用いられるときは六種の境涯や生存状態すなわちそれぞれが住む 世界をいう. six supernatural senses 六通 (C. liutong; J. rokutsū) See six miraculous powers. six miraculous powers を見よ. sixty-two heretical schools 六十二見 (C. liushier jian; J. rokujūni ken) A collective term for sixty-two views about the self and the world that are considered by Buddhism to be erroneous. It was originally a general designation for the views of non-Buddhists at the time of Gautama Buddha. 仏教の立場からみた自己および世界に関する六十二の誤った見解の総称.もともとは釈尊在世 の時代に唱えられた異教徒の思想の総称. Sōjō 僧肇 (C. Sengzhao) A monk of the Eastern Jin dynasty (384-414. Born in Jingzhao 京兆 (modern Xian. Well-versed in the classics and drawn to Daoism, he later converted to Buddhism and became a monk. He was a leading disciple of the renowned translator Kumārajīva and assisted him in his translations, as well as writing several famous works himself. 名は僧肇で京兆（西安）の人.生没年は 384-414？ 古典に通じ老荘を愛好したが後仏教に帰依して出家した.鳩摩羅什を師として彼の翻経 を助けるとともに自身にも名高い著作がある. 127 śramaṇa 沙門 【現】出家者（ś ramaṇa） (C. shamen; J. shamon) At the time of Gautama Buddha, the word śramaṇa was a general term for any male renunciant other than a brāhmaṇa and referred to free-thinking religious practitioners who were opposed to the teachings of orthodox brāhmaṇas. In the Kyōgyōshinshō, however, it basically refers to a Buddhist monk, and in his English translation Suzuki uses “monk, ” “śramaṇas” and “homeless” to translate the Sino-Japanese shamen/shamon, depending on the context. サンスクリット語のシュラマナを音写して沙門と漢訳される.もともとは仏教に限らずゴー タマ・ブッダの時代のインドにおけるバラモン以外の男性出家者の総称であり正統バラモン （婆羅門）に対立して自由な立場で信仰を鼓吹し修行した宗教者たちを指している.ただし 本テキストでは基本的に出家して仏教の修行をする男性の僧を指し大拙は僧 monk・ 沙門（複数）śramaṇas・出家 homeless を文脈によって注意深く使い分けている. śrāvaka 聲聞 【現】ひたすら教えを聞く者たち (C. shengwen; J. shōmon) Literally, “hearer, ” and translated in Chinese as “he who listens to the voice of the Buddha. ” In Buddhism, it refers to direct disciples of Gautama Buddha who listen to his teachings with the aim of becoming an arhat. Along with the pratyekabuddha vehicle, the śrāvaka vehicle is counted as one of the two vehicles (Hīnayāna) in contrast to the Mahāyāna, also known as the bodhisattva vehicle. The śrāvaka, considered to lack compassion in thought and action and to be concerned only for his own salvation, became an object of criticism in Mahāyāna Buddhism. The śrāvaka, pratyekabuddha and bodhisattva together constitute the three vehicles. サンスクリット語「シュラーヴァカ」の「仏の声を聞く者」という意味を取って声聞と漢訳 された.仏教では仏の教えを聴聞して阿羅漢を目指す人をいいゴータマ・ブッダの直弟子 のことを指した.声聞乗は菩薩乗といわれる大乗に対して縁学乗（Skt. pratyeka-buddha 師なくして独自に悟るものの道である独覚乗・辟支仏乗とも言われる）とともに二乗（小乗） と言われ慈悲の心と行いを欠く者（利他を欠いて自利に留まる者）と見なされ批判の対象 となった.声聞乗と縁学乗と菩薩乗は合わせて三乗と呼ばれる. Śrāvastī 舍衞國・舍婆提 (C. Sheweiguo or Shepoti; J. Shaekoku or Shabadai) At the time of Gautama Buddha, this was the capital of the kingdom of Kosala, which lay to the northwest of Magadha, near Indias present-day border with Nepal. The Jetavana Monastery where the Amida Sūtra is said to have been taught was located on the outskirts of Śrāvastī, and it was a well-known town along with Rājagṛha, where the Larger Sūtra of Eternal Life is said to have been taught. 128 ゴータマ・ブッダの時代のコーサラ国（Skt. Kosala.マガダ国の西北に位置した現在のネパー ルとの国境に近い地域）の首都のことで漢語としての異名に舎婆提もある. 『阿弥陀経』 が説かれたとされている祇園精舎（祇樹給孤独園Skt. Jetavane nāthapiṇḍadasyārāme） はシュラーヴァスティーの郊外にあり『大無量寿経』が説かれたとされているマガダ国の首 都ラージャグリハ（王舎城）とともによく知られている. stage of the Only Son 一子地 (C. yizidi; J. isshiji) The stage of a Buddha, who regards all beings equally as if they were his only child. 一切衆生を平等に自分のひとり子のように想う仏の位のこと. stūpa 率都婆・塔 (C. shuaidupo or ta; J. sotoba or tō) Originally, a mound of earth or dome-shaped structure containing the relics of a saintly person. After Gautama Buddhas death, it took on the character of a memorial or monument, being built of bricks, etc., and containing the relics (ashes, hair, belongings, etc. of the deceased. 卒都波・率塔婆などとサンスクリット語の stūpa から音写され単に塔婆・塔とも書かれる. 古代インドでは高く造られたドーム型の墓または塚を指したがゴータマ・ブッダの滅後は記 念物の性格を帯びその遺骨・所持品・遺髪などを埋めた上に煉瓦などで建造された塔となっ Suchness 眞如・如 【現】②それ（Suchness） ③真理（Suchness） (S. tathatā; C. zhenru or ru; J. shinnyo or nyo) Sanskrit tathatā means literally “the state of being so. ” In the scriptures of Early Buddhism there are instances in which it is defined as “the state of having this as a condition” (S. idaṃpratyayatā) while in Mahāyāna Buddhism it is used as a synonym of emptiness, Dharma-nature (or Dharma-realm) and reality and is equated with “truth” (tattva. But whereas tattva (literally, “the state of being that”) is a general term used in all spheres of Indian thought, tathatā is confined to Buddhism. Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to Suchness (p. サンスクリット語 tathatā の原義は「その通りであること」であるが「此縁性（此れを縁とす ることaṃpratyayatāSee 因縁）の道理を真如と呼ぶ」と理解しうる用例が原始仏教（See 大乗）の経典にあり大乗仏教では「空性」（See 空）・「法性（または法界）」（See 法性）・ 「実相」（See 実相）の同義語としても用いられ真理や真実を意味する地位が与えられてい る.ちなみに「それであること真理真実」を意味するサンスクリット語 tattva が仏教を 含むインド思想一般で用いられるのに対してtathatā は仏教に特有である. なお本テキスト「証巻」の冒頭に「真如」を含む名高い一節があり親鸞の思想を理解する 129 Śuddhodana 淨飯 (C. Jingfan; J. Jōbon) The father of Gautama Buddha and king of the Śākyas. His name means literally “having pure rice, ” which is how it was translated in Chinese. サンスクリット名シュッドーダナの意味（「浄らかなご飯をもつもの」）を取って浄飯（王） と漢訳される.ゴータマ・ブッダの父でシャーキヤ（釈迦）族の王のこと. Sunakṣatra 須那刹多 (C. Xunachaduo; J. Shunasetta) A disciple and attendant of Gautama Buddha who later left him to follow the teachings of a school of ascetics. He is considered to have been a wicked disciple. In the Kyōgyōshinshō he is mentioned as someone who, repenting of his past wicked deeds, took refuge in the teachings of Gautama. 一時期ゴータマ・ブッダの弟子であり侍者でもあったが後に苦行派の教えに帰依したとも 伝わる悪弟子の一人である.本テキストでは過去の悪事を悔いてゴータマ・ブッダに帰依し た者として登場している. Supreme Enlightenment 正覺・等正覺・正等覺 【現】最上の覚り (S. saṃbodhi or samyak-saṃbodhi; C. zhengjue, dengzhengjue or zhengdengjue; J. shōgaku, tōshōgaku or shōtōgaku) Complete or perfect awakening or enlightenment. The Sino-Japanese equivalents may also refer to the Buddha. Although they are largely synonymous (with dengzhengjue being an earlier translation) zhengdengjue is sometimes considered to refer to the state of someone who will soon become a Buddha. In view of the fact that “the company of those who have attained the right definite assurance” referred to in a passage relating to the fulfillment of the 11th of the forty-eight prayers in the Larger Sūtra of Eternal Life is rendered as dengzhengjue in another Chinese translation of the same sūtra, Shinran considered company of the right definite assurance to be synonymous with dengzhengjue/tōshōgaku and zhengjue/shōgaku to refer to the result which has dengzhengjue/tōshōgaku as its cause. Dengzhengjue is also said to correspond to the stage of Maitreya, and the faithful too are said to attain this state of dengzhengjue. 完全なるさとりのことで仏を意味することもある. 正等覚（等正覚は旧訳）は仏の十号の一つである. ただし正覚と正等覚（等正覚は旧訳）とに区別をつけて後者を「間もなく仏になる位」と することもある.本テキストでも「証巻」に引用される『大無量寿経』第十一願文中（See 必至滅度之願）の「定聚（See 正定聚）」に相当するのが異訳『無量寿如来会』では「等正 130 覚」になっている（聖典 281）ことから親鸞は正定聚と等正覚は同義語であるとし正覚 はそれらを因とした果であるとする.また等正覚は弥勒の位であり信心の人は等正覚に至 るともいわれている. śūraṃgama-samādhi 首楞嚴三昧 (C. shoulengyan sanmei; J. shuryōgon zanmai) The samādhi of the “heroic progress, ” which, once attained, renders all illusions, passions and demons powerless. サンスクリット語シューランガマ・サマーディの意味は勇猛な三昧のこと.菩薩がこの三昧 を得ると煩悩や悪魔もこれを打ち破ることができないとされる. Śūraṃgama-samādhi Sūtra 首楞嚴經 (C. Shoulengyan jing; J. Shuryōgon kyō) A reference to the Shoulengyan sanmei jing 首楞嚴三昧經 (T. 642) translated by describes a Mahāyāna form called śūraṃgama-samādhi, but it does not appear to have been widely read. It is not to be confused with the Śūraṃgama Sūtra. Śūraṃgama Sūtra 首楞嚴 (C. Shoulengyan; J. Shuryôgon) A reference to the Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing 大佛頂如來密因修證了義 諸菩薩萬行首楞嚴經 (T. 19, no. 945. Although said to have been translated by the Central Indian monk *Pāramiti during the Tang dynasty, it is considered to have been composed in China. An Esoteric sūtra that was popular in China and Japan, it is not to be confused with the Śūraṃgama-samādhi Sūtra. 『首楞厳』は『大仏頂如来密因修証了義諸菩薩万行首楞厳経』十巻（大正 19No. 945）の ことで唐の時代の般刺蜜帝（波羅蜜ともいう中インドの人 Pāramiti? ）の訳と伝わる が中国で成立した経典と見られている.中国・日本において流行した密教経典であり『首 楞厳経』と関連がある経典であるが内容はかなり異なる. Sūtra in Praise of the Pure Land 稱讚淨土經 (S. Chengzan jingtu jing; J. Shōsan jōdo kyō) A reference to the Chengzan jingtu fo sheshou jing 稱讚淨土佛 攝受經 (T. 367. Translated by Genjō, it is one of several Chinese translations of the Amida Sūtra. 『称讃浄土仏摂受経』（大正 12No. 367）のこと.唐の時代の玄奘の訳で『阿弥陀経』の 異訳である. Sūtra of Enlightenment Immeasurably Pure and Universal 無量淸淨平等覺經 【現】限り なく清浄で普遍的な覚りの経典 (C. Wuliang qingjing pingdengjue jing; J. Muryō shōjō byōdōkaku kyō) An alternative name for the Sūtra of Universal Enlightenment. 131 Sūtra of Universal Enlightenment の異名. Sūtra of Eternal Life 無量壽經 【現】永遠の生命の経典 (C. Wuliangshou jing; J. Muryōju kyō) An alternative name for the Larger Sūtra of Eternal Life. Larger Sūtra of Eternal Life の異名. Sūtra of Great Compassion 大悲經 (S. Mahākaruṇā-puṇḍarīka-sūtra; C. Dabei jing; J. Daihi kyō) Translated by the North Indian monk Narendrayaśas (490-589) during the Sui dynasty (T. 380. It records the teachings of Gautama Buddha on the day of his death (see great Nirvāṇa. The Kyōgyōshinshō cites a passage from this sūtra quoted in the Anraku shū, but because the quotation in the Anraku shū does not tally exactly with the extant Chinese translation, it is thought to be either an adaptation of the passage in question or a quotation from another translation no longer extant. 隋のナレンドラヤシャス（那連提耶舎 Skt. Narendrayaśas.北インドの人生没年 490-589）訳 の経典（大正 12No. 380）でゴータマ・ブッダの入滅（般涅槃）当日の説法を伝えている. 本テキストが引用しているのは『安楽集』中の一文であり『安楽集』中に引用された『大悲 経』は現存する経典と完全には一致しないのでそれを取意したもの（あるいは現存しない 異本によるものか？）と考えられる. Sūtra of Meditation 觀經・觀無量壽經 (S. *Amitāyur -buddhānusmṛti -sūtra; C. Guanjing or Guan Wuliangshou jing; J. Kangyō or Kan Muryōju kyō) Also Sūtra of Eternal Life. One of the three Sūtras on which the Pure Land teachings are based (T. 365. Because it survives only in a single Chinese translation by Kālayaśas, opinion is divided on whether it was composed in India, Central Asia or China. Distinctive of its content are sixteen meditations and nine grades of beings born in the Pure Land, and it had an enormous influence on the Pure Land teachings in China and Japan. Zendō maintained that the import of this sūtra lay not just in meditative contemplation of the Buddha but also in the chanting of the nenbutsu by the ordinary person. 浄土三部経の一つである『観無量寿経』（大正 12No. 365）のこと.カーラヤシャス（畺良 耶舎）の訳と伝わる漢訳１本のみが現存しているためその撰述の地域がインド・中央アジア・ 中国のいずれであるかについては諸説がある.十六段階の観法（十六観）と衆生が浄土に往生 する九段階の階位（九品）が説かれていることにおいて特徴があり中国・日本の浄土教に多 大な影響を与えた. なお本経の主旨が観法に基づく観想念仏のみではなく凡夫のための称名念仏でもあるこ 132 とを強く主張したのは善導である. Sūtra of Eternal Life 【現】永遠の生命の瞑想の経典 新無量壽觀經 (C. Xin Wuliangshou guanjing; J. Shin Muryōju kangyō) A reference to the Sūtra of Meditation. Sūtra of Meditation を参照. Sūtra of Questions by Maudgalyāyana 目連所問經 (C. Mulian suowen jing; J. Mokuren shomon kyō) A sūtra of this name was translated by the Central Indian monk Fatian 法天 (fl. late 9th cent. in the Song dynasty (T. 24, no. 1468) and in it Śākyamuni answers Maudgalyāyanas questions about the punishment suffered by monks and nuns who violate the precepts and disparage the vinaya. But the Sūtra of Questions by Maudgalyāyana quoted from the Anraku shū in the Kyōgyōshinshō would have had to have been translated by the 7th century, when the Anraku shū was composed, and therefore differs from the extant version of this sūtra, which does not, moreover, contain the passage quoted in the Kyōgyōshinshō. 宋の法天（中インドの人９世紀末に活躍した）が漢訳した『目連所問経』（大正 24No. 1468） が現存し戒を犯し律を軽んじる比丘・比丘尼が受ける報いについての目連の問いに対する釈 尊の答えについて説く.ただし本テキストに引用されている『安楽集』中の『目連所問経』 は『安楽集』成立の７世紀までに漢訳されていなければならないので現存のものとは異な る.またこの文脈の引用箇所も現存の『目連所問経』には無い. Sūtra of Ten Bhūmi 十地經 【現】十の段階を説く経典 (S. Daśabhūmika-sūtra; C. Shidi jing; J. Jūji kyō) The oldest section of the Avataṃsaka Sūtra, which was translated into Chinese as a separate work. There are three Chinese translations (T. 10, nos. 285-287) Jianbei yiqie zhide jing 漸備一切智德經, translated by Dharmarakṣa during the Western Jin dynasty; Shizhu jing 十住經, translated by Kumārajīva and the Kashmiri Buddhayaśas; and Shidi jing 十地經, translated by the Khotanese Śīladharma. It describes in detail the practices and characteristics of ten stages through which a bodhisattva passes on the path to Buddhahood. 『華厳経』の中でも最古層の部分である「十地品」が単独で漢訳されて流布した経典である. 漢訳は三本（大正 10No. 285, 286, 287）すなわち ①『漸備一切智徳経』西晋のダルマラクシャ（竺法護）訳 ②『十住経』 姚秦のクマーラジーヴァ （鳩摩羅什） ・ブッダヤシャス （仏陀耶舎Skt. Buddhayaśas 罽賓カシミールの人だが生没年不詳）共訳 133 ③『十地経』唐のシーラダルマ（尸羅達磨Skt. Sīladharmaコータン（宇闐）の人だが 生没年不詳）訳がある. 仏に向かって進んでいく菩薩の十段階（すなわち十地）における修行や境地を詳しく説いてい Sūtra of Ten Wheels (十輪)經 (S. Daśacakra-kṣitigarbha-sūtra; C. Shilun jing; J. Jūrin kyō) Translated during the Northern Liang dynasty by an unknown translator (T. 13, no. 410. It deals with the vows of the bodhisattva Kṣitigarbha and ten deeds that are accomplished by a Buddha. There is another translation of the same sūtra by Genjō called Dacheng daji Dizang shilun jing 大乘大集地藏十輪經 (T. 411. 北涼の時代の訳であるが訳者は不詳.地蔵菩薩の誓願と仏が成就した十の命題（十輪）につ いて説く経典.八巻（大正 13､No. 410）. なお異訳に唐の時代の玄奘訳『大乗大集地蔵十輪経』（大正 13､No. 411）がある. Sūtra of the Life of Buddha 佛本行經 (C. Fo benxing jing; J. Butsu hongyō kyō) A biography of Śākyamuni in 31 chapters, translated by Baoyun 寶雲 (375? 449) of Liangzhou 涼州 during the Liu-Song dynasty (T. 4, no. 193. 劉宋の時代の宝雲（涼州の人で梵語に精通した.生没年は 375? 449）の訳で三十一品からな る釈迦牟尼仏の伝記.（大正 4No. 193）. Sūtra of the Lotus of Compassion 悲華經 (S. Karuṇā-puṇḍarīka-sūtra; C. Beihua jing; J. Hike kyō) Translated during the Northern Liang dynasty by Dharmakṣema (T. 3, no. 157. It contrasts the Pure Land with the defiled sahā world of human beings and extols the great compassion of Śākyamuni, who dwells in the latter. It is also notable for the fact that it refers to Amidas forty-eight prayers. There is another translation of the same sūtra by an unknown translator, dating from between the late 4th and late 5th centuries and called Dacheng bei fentuoli jing 大乘悲分陀利經 (T. 158. 北涼の時代の曇無讖の訳である（大正 3No. 157）. 浄土と穢土（五濁の娑婆）を対比的に示し穢土の釈迦牟尼仏の大慈悲をたたえる経典である が阿弥陀仏の四十八願が言及されていることは特筆すべきである. なお異訳に訳者不明ではあるが四世紀末から五世紀末に漢訳された『大乗悲分陀利経』 （大正 3No. 158）がある. “Sūtra of Two Fascicles” 雙卷經 【現】二巻の経典 (C. Shuangjuan jing; J. Sōkan gyō) 134 Sūtra of Universal Enlightenment Sukhāvatīvyūha; C. 平等覺經 Pingdengjue jing; J. 【現】万人のための覚りの経典 Sūtra Byōdōkaku kyō) Also Enlightenment Immeasurably Pure and Universal. One of five extant translations of the Larger Sūtra of Eternal Life (T. 361. Although the translation is attributed to the Indo-Scythian Lokakṣema, who flourished during the Later Han dynasty in the latter half of the 2nd century, in Japan it has traditionally been attributed to the Kuchean Boyan 帛延 (fl. mid-3rd cent. of the Cao-Wei dynasty. But according to recent research, it was translated by Dharmarakṣa (239-316) during the Western Jin dynasty. 『無量清浄平等覚経』（大正 12No. 361）のこと.『大無量寿経』の異訳で略して『平等覚 経』ともいわれる. 後漢の時代の支婁迦讖（Skt. Lokakṣema月氏国の人生没年不詳であるが二世紀後半に活躍） 訳と伝えられているが日本では古くから曹魏の時代の帛延（はくえん亀茲の人生没年不 詳であるが三世紀中頃に活躍）訳とされ近年の研究では西晋の竺法護（Skt. Darmarakṣa敦 煌の人生没年は 239 - 316）訳ともいわれている. 135 Tathāgata 如來 【現】①真理から現れた方（者） (C. rulai; J. nyorai) A designation of someone who has reached the end of the path of religious practice. Although used widely in Indian religions, it came to refer primarily to Gautama Buddha, and in Mahāyāna Buddhism it became a designation of all Buddhas. Suzuki uses the Japanese equivalent “Nyorai” when referring to Amida and “Tathāgata” when referring to Gautama or other Buddhas. The word tathāgata is usually interpreted as a compound of tathā and āgata, meaning “thus-come-one, ” or someone who has come in the same manner as past Buddhas, and the Sino-Japanese equivalent rulai/nyorai reflects this interpretation. But it can also be interpreted as a compound of tathā and gata, meaning “thus-gone-one, ” or someone who has gone in the same manner as past Buddhas, but it was seldom translated in this way in Chinese. In Chinese Buddhism tathāgata was usually interpreted as someone who has come from thusness or Suchness to the realm of sentient beings, an interpretation reflected in the passage “Amida Nyorai (tathā + āgata) coming (āgata) from Suchness (tathā. ” near the start of Chapter II of the Kyōgyōshinshō (p. 191. A Tathāgata is said to have ten epithets, but they are not peculiar to Buddhism. (1) arhat; 2) samyak-saṃbuddha: perfectly enlightened one; 3) vidyā-caraṇa-saṃpanna: one perfected in knowledge and conduct; 4) sugata: one who has gone the right way; 5) loka-vid: one who knows world; 6) anuttara: unsurpassed one; 7) puruṣa-damya-sārathi: charioteer of men to be tamed; 8) śastā deva-manuṣyāṇām: teacher of gods and men; 9) Buddha; 10) bhagavat: World-honored One. There is some uncertainty about whether or not to include tathāgata among these epithets, and in Southern Theravāda Buddhism tathāgata is omitted, while in Northern Buddhism bhagavat is omitted or else anuttara and puruṣa-damya-sārathi are counted as a single epithet. 修行を完成した者のことをいう.インドの諸宗教を通じて用いられたが後にもっぱらゴータ マ・ブッダの呼称となり 大乗仏教では諸仏の呼称となった. 大拙は基本的に阿弥陀仏を Nyorai と訳しゴータマ・ブッダ（釈迦仏）および諸仏を Tathāgata と訳し分けている. 如来 tathāgata とは通常如 tathā と来 āgata の合成語で「そのように（過去の仏と同じように） 来た」と解釈される.または如 tathā と去 gata の合成語と解し「そのように（過去の仏と同 じように）行った」と解釈されるが「如去」と漢訳された例はこの語の教理的解釈にほぼ限 られる.中国仏教では前者の意味から「如（真実See 如）より（衆生の世界へ）来た者」と 136 解釈するのが通例で本テキストでも「証巻」冒頭（聖典 280）で「Amida Nyorai (tathā + āgata) coming (āgata) from Suchness (tathā) …弥陀如来は如より来生して…」とされている. 如来には十号があるとされ以下のような別称があるが如来を含め仏教特有のものとは限ら ない. 応供 arhatSee 阿羅漢.等正覚（正遍知）samyak-saṃbuddhaSee 阿耨多羅三藐三菩提正覚 （等正覚）.明行足 vidyā-caraṇa-saṃpannaすなわち明（智慧）と行（実践）とを具足した 者.善逝 sugataすなわちよく行ける者.世間解 loka-vidすなわち世間を知った者.無上 士 anuttaraSee 阿耨多羅三藐三菩提.調御丈夫 puruṣa-damya-sārathiすなわち人間を調御す る者.天人師 śastā deva-manuṣyāṇāmすなわち神々と人間の師（See 天・人）.仏 buddha. 世尊 bhagavatSee 世尊. 如来を含めると十一ある称号を十号と呼ぶことについては一定でなく南方系仏教では如来を 除き北方系仏教では世尊を除いたり無上士と調御丈夫を一つに数えたりする. teaching 敎 【現】教説 (C. jiao; J. kyō) Also true teaching. A key term for understanding Shinrans thought. Shinran uses the term “true teaching” in the full title of the Kyōgyōshinshō, i. e., The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land, and he takes it up in Chapter I, “The Collection of Passages Expounding the True Teaching of the Pure Land. ” As well as using the word “teaching” in its usual meaning, Shinran also declares at the start of Chapter I that “The true teaching is elucidated in The Larger Sūtra of Eternal Life” (p. 45. 親鸞は true teaching / the true teaching「真実教」を書名の「顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」に用いその第 一巻目の「顕浄土真実教文類 The Collection of Passages Expounding the True Teaching of the Pure Land」でこれを取り上げている. 通常の意味 teaching / the teaching「教」とは別に親鸞は第一「教巻」冒頭で true teaching / the true teaching「真実教」を定義して「真実の教を顕さばすなわち『大無量寿経』これなり true teaching is elucidated in The Larger Sūtra of Eternal Life. 」（聖典 152）と宣言する. Teaching, Living, and Realizing 敎行證 (C. jiaoxingzheng; J. kyō-gyō-shō) A key term for understanding Shinrans thought. Shinran uses the phrase “Teaching, Living, and Realizing” in the full title of the Kyōgyōshinshō, i. e., The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land. In Buddhism, teaching usually refers to the teachings of the Buddha, living to practice, and 137 realizing to enlightenment, and together they represent the essence of Buddhism. Shinran presumably followed this tradition when naming his work, but in its actual content he added the fourth element of faith, and it is in his treatment of faith that his originality comes to the fore. Suzukis English translation of the Kyōgyōshinshō consists of the four chapters “The True Teaching, ” “The True Living, ” “The True Faith” and “The True Realizing” (with the two final chapters “The True Buddha-land” and “The Land of the Transformation Body” not having been translated by Suzuki) and in addition there is a general preface (“Preface to the Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land”) and a separate preface placed before Chapter III (“Preface to the Collection of Passages Expounding the True Faith of the Pure Land”. It is to be surmised that this separate preface was added to explain and emphasize the inclusion of a chapter on faith, which was not to be found in the traditions of Buddhism prior to Shinran. 「教行証 Teaching, Living, and Realizing」とは本テキストの通称『教行信証 THE KYŌGYŌSHINSHŌ』の正式なタイトルである『顕浄土真実教行証文類 The Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land』の中の「教行証 Teaching, Living, and Realizing」のことである.仏教においては通常教は仏陀の教え行は修行証 はさとりでありこの教行証の三法で仏教の大系を示す.親鸞もその伝統に則ったタイトルを 付けたのであろうが内容としてはその三法に信を加えた教・行・信・証の四法がありそ の信において親鸞の独自性が発揮されている. 本テキストには「教巻」・「行巻」・「信巻」Expounding the True Faith・「証巻」の四巻（第 五「真仏土巻 Expounding the True Buddha-land」・第六「化身土巻 Expounding the Land of the Transformation Body」は英訳されていない）と「総序 Preface to the Collection of Passages Expounding the True Teaching, Living, and Realizing of the Pure Land」および「信巻」に「別序 Preface to the Collection of Passages Expounding the True Faith of the Pure Land」がある.この「信巻」の 「別序」は上記の事由すなわち親鸞以前の仏教の伝統にない信を強調するために付され たと考えられる. teaching of the Pure Land (or Pure Land teaching) 淨土門 【現】清浄な国土の教説 （teaching of the Pure Land） (C. jingtu men; J. jōdo mon) One of the two teachings, along with the teaching of the “way for holy men, ” into which Dōshaku divides the Buddhist teachings in his Anraku shū. The teaching of the Pure Land, 138 based on other-power, corresponds to the teaching and practice whereby people seek to be reborn in the Pure Land and attain enlightenment through faith in Amidas 道綽は『安楽集』において仏教の教えを自力聖道門と他力浄土門の二門に大別する.聖道門と は自らの能力をたよりに修行してこの世においてさとりを得ようとする実践であり具体 的には法相宗・三論宗・天台宗・真言宗などを指している.これに対し浄土門とは阿弥 陀の本願を信じそれによって極楽浄土に生まれさとりを得ようとする教えと実践である. teaching of the “way for holy men” 聖道門 【現】聖者のための教説 (C. shengdao men; J. shōdō mon) One of the two teachings, along with the teaching of the Pure Land, into which Dōshaku divides the Buddhist teachings in his Anraku Shū. The teaching of the “way for holy men, ” based on self-power, corresponds to methods of practice whereby people practice by relying on their own capabilities and seek to attain enlightenment in the present world. In concrete terms it corresponds, for example, to the Hossō, Sanron, Tendai and Shingon sects. 的には法相宗・三論宗・天台宗・真言宗などを指している. ten abodes 十住 (C. shizhu; J. jūjū) The second group of ten stages among the fifty-two stages in the practice of a bodhisattva. The ten abodes may, however, sometimes refer to the ten stages (see Commentary on the Daśabhūmi. 菩薩が修すべき五十二の階位のうち二番目の十の位を十住という 五十二の階位. ただし十地を指す場合もある（See 十住毘婆沙論）. ten classes of wise men 十聖 【現】十の段階に居する聖人 (C. shisheng; J. jisshō) A reference to sages in the first ten stages among the fifty-two stages in the practice of a bodhisattva. 菩薩の階位のうち十地（初地より第十地まで）の聖者をいう. Tendai school Buddhism, 台敎 founded (C. Taijiao; J. Daikyō) The Tiantai 天台 school of Chinese based Saddharma-puṇḍarīka Sūtra. Strictly speaking, the teachings of the main branch of the Tiantai school are referred to in short as Taizong 台宗, and because Keimon, associated with the “Tendai school” (Taijiao) in the Kyōgyōshinshō, belonged to a subbranch of the Tiantai school, it is considered that the term Taijiao/Daikyō has been 139 used in the sense of a subbranch of the Tiantai school to differentiate it from the main branch. While the Kyōgyōshinshō refers only to the Chinese Tiantai school, the Japanese monk Saichō 最澄 (767-822) brought the Tiantai teachings back to Japan and founded the Tendai school, with Enryakuji 延曆寺 on Mount Hiei 比叡 as its head temple and Zhiyi (Chisha) as its first patriarch. Tendai-school とは天台宗のことで『法華経』を根本聖典として智顗（智者）によって開創 された中国仏教の代表的な宗の一つである. 厳密には天台の正系の教えを台宗と略称するのであるがこの文脈の山陰の慶文法師は天台 宗の傍系の人であるので傍系を台教といって区別していると見なされている. またこの文脈では中国の天台宗を指すが日本にも（智顗を高祖とし）最澄（近江［滋賀県］ の人生没年は 767-822）を宗祖とし比叡山延暦寺を総本山とする天台宗がある. ten evil deeds 十惡 (C. shie; J. jūaku. 1) killing (S. ghātaka. 2) stealing (caurya) 3) sexual misconduct, specifically adultery in the case of lay people (kāma-mithyācāra) 4) lying (mṛṣā-vāda. 5) idle talk (saṃbhinna-pralāpa. 6) harsh speech (paruṣa-vacana. 7) duplicitous speech (paiśunya. 8) greed (rāga. 9) anger (dveṣa or krodha) and (10) foolishness (moha or mūḍha. 十の悪業.悪とはサンスクリット語で pā pa. 十とは ①殺人（Skt. ghātaka） ②窃盗（Skt. caurya） ③邪淫（Skt. kāma-mithyācāra在家すなわち一般人の場合は配偶者以外の異性と通ずること など） ④妄語（Skt. mṛṣā-vāda嘘をつくこと） ⑤綺語（Skt. sambhinna-pralāpa飾りたてた誠実を欠く言葉） ⑥悪口（Skt. paruṣa-vacana粗悪なことば） ⑦両舌（Skt. paiśunyaかげぐち・二枚舌） ⑧貪欲（Skt. rāgaむさぼり） ⑨瞋恚（Skt. dveṣa, krodhaいかり） ⑩愚痴（Skt. moha, mūḍhaおろかさ） のこと. ten evils: See ten evil deeds. ten evil deeds を見よ. 140 ten practices 十行 【現】十の実践 (C. shixing; J. jūgyō) The third group of ten stages among the fifty-two stages in the practice of a bodhisattva. 菩薩が修すべき五十二の階位のうち三番目の十の位を十行という 五十二の階位. ten stages 十地 【現】十の段階 (S. daśa-bhūmi; C. shidi; J. jūji) In Mahāyāna Buddhism, ten stages (S. bhūmi) through which the bodhisattva passes on the path to Buddhahood. They are described in detail in the Sūtra of Ten Bhūmi and are called “joyful” (pramuditā) “free from defilement” (vimalā) “luminous” (prabhākarī) “radiant” (arciṣmatī) “very difficult to conquer” (sudurjayā) “face-to-face” (abhimukhī) “far-going” (dūraṃgamā) “immovable” (acalā) “well-disposed” (sādhumatī) and “Dharma-cloud” (dharmameghā. 大乗仏教で仏に向かって進んでいく菩薩の境地を 10 の段階に分類したもの（地Skt. bhūmi） でこれを主題にした経典である『十地経』が存している（See『十地経』）.十段階は順 に歓喜（Skt. pramuditā）離垢（Skt. vimalā）発光（Skt. prabhākarī）焔慧（Skt. arciṣmatī） 難勝（Skt. sudurjayā）現前（Skt. abhimukhī）遠行（Skt. dūraṃgamā）不動（Skt. acalā） 善慧（Skt. sādhumatī）法雲（Skt. dharmameghā）である. ten states (or stages) of faith 十信・信(外) 【現】十の信頼 (C. shixin or xin wai; J. jisshin or shin ge) Among the fifty-two stages in the practice of a bodhisattva, the first ten stages are known as the “ten states (or stages) of faith. ” Although interpretations of the fifty-two stages are by no means uniform, in the Kyōgyōshinshō the ten states of faith are mentioned in a quotation from Zendō (p. 157) and according to leading scholars, the ten states of faith correspond to the stages of the ordinary unenlightened person, while the next stages of the ten abodes and ten practices correspond to the stages of the sage. In another passage quoted by Shinran (p. 195) Zendō modestly says that he has not even reached the ten stages of faith, but according to some xinwai/shinge (literally, “outside faith”) here refers to the ten stages of faith. 菩薩が修すべき五十二の階位のうちはじめの十の位を十信という. この五十二位に対する解釈は一様ではないがten states of faith / the ten states of faith の文脈は善 導の文章からの引用であり真宗の代表的な教学家はそれを解釈して 十信を凡夫の位といい 十信の上位である十住 the stages of the ten abodes と十行 the stages of the ten practices を聖者（解 行）の位といっている. （not even in the）ten stages of faith の文脈も善導の文章からの引用であり「私善導は十信にも 至らない信外の者である」という謙遜の意であるが十信のことを「信外」という説もある. 141 tenth stage 十地 【現】第十という最終の段階 (C. jūji) The tenth of the ten stages, i. e., “Dharma-cloud. ” 第十地すなわち法雲地のこと. ten-time-thinking (of Buddha) 十念 【現】十回思いを馳せる (C. shinian; J. jūnen) To utter namu-amida-butsu ten times or to think of the Buddha ten times. Along with one thought, it implies a small number and ease of practice and is used in contrast to “many thoughts” (duonian/tanen 多念) or many recitations of the nenbutsu. 「南無阿弥陀仏」を十回称えること.あるいは仏を十回念ずること. 「一念」という用語とともに「少ない・易しい」を含意して「多念」に対して用いられる. third Dhyāna Heaven 三禪 (C. sanchan; J. sanzen) The third stage of meditation among the four stages of meditation in the world of form (see twenty-five modes of existence. 色界の「四禅天」中の第三禅天のこと 二十五有. thirty-third heaven 三十三天 【現】三十三番目の世界 (S. trāyas-triṃśa; C. sanshisan tian; J. sanjūsan ten) One of the six heavens in the realm of desire (see triple world. It is located on the summit of Mt. Sumeru, with Indra in the center and eight gods in each of the four quarters, making a total of 33 gods. This derives from the Vedic notion that there are 33 gods. Although Suzuki has “thirty-third heaven, ” it should probably be “thirty-three heavens. ” 梵語を音写して忉利天ともいう.六欲天の一つ.須弥山の頂上にある天.中央に帝釈天がいて 頂きの四方に各八人の天人がいるので合わせて三十三天となる.ヴェーダ聖典で神々は三 十三人いると考えられていた観念をとりいれたものである. thirty-two forms 【現】三十二の大いなる徴: See thirty-two marks of excellence. thirty-two marks of excellence を見よ. thirty-two marks of excellence 三十二相 (S. dvātriṃśal-lakṣaṇa; C. sanshierxiang; J. sanjūnisō) Also “thirty-two forms. ” Thirty-two remarkable physical characteristics possessed by a Buddha. Along with eighty secondary physical attributes (eighty signs) they are said to be acquired as a result of practice extending over one hundred major kalpas. Originally regarded as attributes of ideal rulers known as wheel-turning kings (Cakravarti-rāja) they were subsequently attributed to Buddhas as well. 三 十 二 相 と は 仏 の 具 え る 三 十 二 の す ぐ れ た 身 体 的 特 徴 の こ と で 八 十 随 形 好 （ Skt. 142 aśīty-anuvyañjana）とはそれに付随して仏の身体を飾るといわれる八十の副次的特徴のこと.百 大劫（See 劫）の長い修行によってこれを感得するとされる. もともと理想的な帝王である転輪聖王（See 転輪王）に具わっているとされた特相を仏の身 体に転用したものと考えられている. three aspects of the benevolent heart 慈有三種 (C. ci you sanzhong; J. ji ni sanshu ari) Three kinds of benevolence or compassion, namely, compassion with beings as its object, compassion with dharmas as its object, and compassion with no object. Also known as small compassion, middling compassion, and great compassion. (1) Compassion with beings as its object is compassion directed at other beings and is the compassion engendered by unenlightened people, but it is also characteristic of people of the two vehicles before they awaken to the truth that all things are without self and of bodhisattvas prior to the first stage. (2) Compassion with dharmas as its object is the compassion engendered by people of the two vehicles who have awakened to the truth that all things are without self and by bodhisattvas in the first stage and above. (3) Compassion with no object is the absolutely unconditional compassion engendered by a Buddha, free of all discrimination. 衆生縁の慈悲・法縁の慈悲・無縁の慈悲のこと.それぞれ小悲・中悲・大悲ともいう. ①衆生縁の慈悲とは衆生を対象とする慈悲で凡夫の起こす慈悲だが諸法は無我であ るとの真理をさとる前の二乗（声聞・縁覚）と初地以前の菩薩もこれに属する. ②法縁の慈悲とは諸法は無我であるとの真理をさとった二乗および初地以上の菩薩の起 こす慈悲. ④ 縁の慈悲とは仏の起こすあらゆる差別の見解を離れた絶対平等の慈悲. three cases of diseases difficult to heal 難治三病 【現】治療しがたい三種の病 nanzhi sanbing; J. nanji no sanbyō) A reference to three kinds of evil-natured people difficult to save and convert, who are likened to three kinds of diseases difficult to cure. The three kinds of people are slanderers of the Mahāyāna, perpetrators of the five grave offenses, and icchantikas. 謗大乗五逆罪一闡提という済度教化し難い三種の悪い素質の人々のことを治癒し難い 三種の病にたとえたもの. three classes of beings difficult to convert 難な三種の者たち 難化三機 【現】心を入れ替えることが困 (C. nanhua sanji; J. nanke no sanki) A reference to three kinds of evil-natured people difficult to save and convert, namely, slanderers of the Mahāyāna, 143 perpetrators of the five grave offenses, and icchantikas. 謗大乗五逆罪一闡提という済度教化し難い三種の悪い素質の人々のこと. three evil forms of existence 三惡道・三塗 【現】三種の悪しき生存状況 try-apāya; C. san edao or santu; J. san akudō or sanzu) Three evil forms of existence in which sentient beings are reborn as a consequence of their wrong actions. They may descend to hell (S. naraka) resembling a prison deep beneath the earth where they will be subjected to various kinds of suffering; they may become a hungry ghost (preta: “deceased person ”) or the spirit of a dead person forever suffering from unappeased hunger; or they may become an animal (tiryagyoni) such as a bird, beast, fish or insect. 三悪道とは生前の悪業によって死後に地獄（Skt. naraka）に行く・餓鬼（Skt. preta）に なる・畜生（Skt. tiryag-yoni）になるという三種の悪しき生存状況のこと.三塗・三悪趣と もいう. 地獄とは地下にある牢獄のことでさまざまな苦しみを受けるところ. 餓鬼とは鬼の一種であり梵語としては死せる者のことで飢えて食物を待つ死者をいう. 畜生とは鳥・獣・魚・虫などをいう. three forms of conduct 三業 (S. kāya-vāk-citta or kāya-vāṅ-manas; C. sanye; J. sangō) The actions of body, speech, and mind. The volition to do something corresponds to mental action (S. manas-karman) which manifests as physical action (kāya-karman) or verbal action (vāk-karman. All everyday activities are encompassed by these three forms of conduct. 身・口・意のはたらき.すなわちあることをしようと意志するのが意業(Skt. manas-karman) でそれが身体的行為に現れるのが身業(Skt. kāya-karman)言語表現に現れるのが口業(Skt. vāk-karman)である.これら三種の行為のうちに一切の生活活動が尽くされる. three groups of beings 三輩 (C. sanbei; J. sanpai) A threefold classification of those who are reborn in Amidas Pure Land according to differences in practice, virtue, etc. It is set forth in the Larger Sūtra of Eternal Life. See also nine grades of 『大無量寿経』に説かれるもので阿弥陀仏の浄土に往生する人々を修行や徳行の浅深によっ て上中下の三つに区別したもの. three hindrances 三障 【現】三種の障害 (S. āvaraṇa-traya; C. sanzhang; J. sanshō) Three obstacles to the practice of Buddhism: 1) evil passions or earthly desires (S. kleśa) 2) past actions (karman) and (3) suffering (duḥkha. 144 三障とは正道を妨げる三つの障害すなわち「惑（煩悩）」（Skt. kleśa） ・ 「業」（Skt. karman）・ 「苦」（Skt. duḥkha）を指す. three kinds of cognition 三忍 【現】三種の認識 (C. sanren; J. sannin) Explanations vary, but in the Kyōgyōshinshō they refer to the insight into the Unborn Dharma (see anutpattika-dharma-kṣānti) attained Vaidehī in Meditation as explained by Zendō: 1) faith (in Amidas Original Prayer. 2) joy (arising from faith) and (3) realization (of the Buddhas wisdom. 経典により異なるがこの文脈（聖典 207）では『観無量寿経』に説かれる（韋提希が得た） 「無生法忍」を善導が三通りに解釈したもの.三とは信忍・喜忍・悟忍のことで「信」と は本願を信ずる思い「喜」とは信心の喜び「悟」とは仏智をさとる心である. three orders of sages 三賢 【現】三賢人の序列にある者 (C. sanxian; J. sangen) Bodhisattvas in the stages of the ten abodes, ten practices, and ten kinds of merit transference among the fifty-two stages in the practice of a bodhisattva. 菩薩の階位のうち十住・十行・十回向の階位にある菩薩のことをさす. three poisonous arrows 三毒利箭 (C. sandu lijian; J. sandoku no risen) A reference to the three poisons, the power of which is likened to sharp arrows. 三毒（See 三毒）の力が鋭い矢に喩えられたもの. three poisons 三毒 (C. sandu; J. sandoku) The three fundamental evil passions: greed (S. rāga) anger (dveṣa or krodha) and foolishness (moha or mūḍha. 貪欲（むさぼりSkt. rāga）瞋恚（いかりSkt. dveṣa, krodha）愚痴（おろかさSkt. moha, mūḍha）の三つの根本的な煩悩（Skt. kleśa）のことをいう. three sessions 三會 【現】三回の講義 (C. sanhui; J. sane also sanne) Three large gatherings where a Buddha preaches the Dharma after his attainment of enlightenment. Such gatherings held by different Buddhas are described in various sūtras, the most famous being those convened by Maitreya. It is said that Maitreya will be reborn in this world 5, 670, 000, 000 years after Śākyamunis death and preach the Dharma three times under a nāga-puṣpa tree and thereby save large numbers of people (according to one text, 9, 600, 000, 000 people at the first gathering, 9, 400, 000, 000 people at the second gathering, and 9, 200, 000, 000 people at the third gathering, making a total of 28, 200, 000, 000 people. 仏が成仏の後衆生を救うために三回行う大説法会のこと.この大説法会にはさまざまな仏に よるものがあり諸経に説かれているがなかでも弥勒仏の三会（すなわち龍華三会）はもっと も有名である.それによれば釈迦仏の滅後五十六億七千万年の後に弥勒仏がこの世に現れ 145 三度の説法会で数多くの人（一説には一度目に９６億人二度目に９４億人３度目に９２ 億人合わせて２８２億人）を救うという. three Sūtras 三經 (C. sanjing; J. sangyō) The three sūtras of the Pure Land teachings, namely, Larger Sūtra of Eternal Life, Sūtra of Meditation, and Amida Sūtra. 『大無量寿経』(二巻)『観無量寿経』(一巻)『阿弥陀経』(一巻)のいわゆる浄土三部経 three vehicles 三乘 (S. tri-yāna or yāna-traya; C. sancheng; J. sanjō) The teachings for the śrāvaka, pratyekabuddha, and bodhisattva. サンスクリット語のヤーナは乗り物のこと.その他は See 声聞. Tojun 杜順 (C. Dushun) The first patriarch of the Huayan 華嚴 school (557-640. Also known as Fashun 法順, he was born in Wannian 萬年, Yongzhou 雍州, in modern Shaanxi province. His writings include the Fajie guanmen 法界觀門, and he had considerable influence on subsequent developments in Chinese Buddhism. 法順ともいう.雍州万年（陜西省）の人.生没年 557-640. 華厳宗の第一祖.『法界観門』等を著わし後代に大きな影響をもたらした. tortoise hair 龜毛 【現】亀の毛 (S. kūrma-roman; C. guimao; J. kimō) Since a tortoise does not have any hair, “tortoise hair” is, along with “hares horn, ” a standard analogy for something that does not exist. The analogy derives from the fact that waterweed will sometimes become entangled in the shell of a tortoise when it is swimming, thus giving the impression that it is covered in hair. 亀の毛は実在しないことから兎の角とともに本来実在しない事物をあらわす代表的な比喩 のひとつ.亀は遊泳するときその甲羅に水草をからませあたかも毛が生えているように見 えることから. transcendental knowledge or wisdom 智慧 【現】①智恵 ②超越的な知性 prajñā; C. zhihui; J. chie) Sanskrit prajñā generally means intelligence, judgment or knowledge, but in Buddhism it refers to the cognitive faculty that perceives things clearly, severs delusion, and discerns the truth. Although Suzuki uses both “transcendental knowledge” and “transcendental wisdom, ” in Buddhism knowledge (jñāna) and wisdom (prajñā) are, strictly speaking, differentiated. 一般的には工夫したり判断したりする頭の働きや知識のことをいうが仏教では事物を明 らかに知り惑いを断ってさとりを完成するはたらきあるいは物事を正しくとらえ真 146 理を見きわめる認識力のこと. transformation-bodies 化・化生 (C. hua or huasheng; J. ke or keshō) See Body of Transformation. Body of Transformation を見よ. Transformation Body: See Body of Transformation transmigration 輪廻・流轉 【現】①生死（transmigration） (S. saṃsāra; C. lunhui or liuzhuan; J. rinne or ruten) The endless cycle of birth and death that living beings undergo in the world of delusion. It should be noted that in modern Sanskrit and Hindi saṃsāra means simply “world. ” 生ある者が生死を繰り返すことすなわち衆生が迷いの世界を生まれ変わり死に変わりし て車輪のめぐるようにとどまることがないことをいう. ただしサンサーラは現代のサンスクリットおよびヒンディー語では「世の中」「世界」と いう意味に用いるので注意しなければならない. Treasure-land 寶國 【現】宝の国 (C. baoguo; J. hōkoku) A reference to Amidas Pure Land, comparable to a land of treasures. 阿弥陀仏の浄土を宝の国に喩えたもの. treasure-ocean of specific selection, great 選擇大寶海 (C. xuanze dabaohai; J. senjaku no daihōkai) A reference to the merits of the Name in the Original Prayer selected by Amida (when he was still Dharmākara Bodhisattva) which are likened to treasures and to the vastness of the ocean. 阿弥陀仏（仏となる前の法蔵菩薩のことでもある）が選択した本願の名号の功徳を宝に喩え それをさらに海の広大さに喩えたもの. Treatise on Śamatha and Vipaśyanā 止觀論 【現】シャマタとビパシャナーの論説 Zhiguan lun; J. Shikan ron) An alternative title for the Mohe zhiguan 摩訶止觀 (T. 46, no. 1911. A compilation of lectures given by Chisha of the Sui dynasty and recorded by his disciple Guanding 灌頂 (561-632) it is one of the “three great works of Tiantai” (see Chisha. Encapsulating the essence of Buddhist practice in the two words śamatha and vipaśyanā, it presents a systematic treatment of these two methods of practice. 『摩訶止観』十巻（大正 46No. 1911）のこと.隋の時代の智顗（智者）の述で門人の灌頂 （章安大師天台宗第二祖で生没年は 561-632）の記による.いわゆる天台三大部の一つで 仏教の実践修行を「止観」の二文字で表しその止観を体系化した書である. 147 Treatise on the Mahāyāna Doctrine 摩訶衍論 【現】偉大な乗り物という教理の論説 *Mahāyāna-śraddhotpāda-śāstra; C. Moheyan lun; J. Makaen ron) An alternative title for the Dacheng qixin lun 大乘起信論. Although traditionally ascribed to the renowned Indian Buddhist poet Aśvaghoṣa of around the 2nd century c. e., there exist only two Chinese translations, and it is thought to actually date from the 5th or 6th century. The two Chinese translations are by Paramārtha (499-569) of western India, who arrived in Nanjing in 548 (T. 1666) and Śikṣānanda (652-710) of Khotan (T. 1667. A concise exposition of the central ideas of Mahāyāna Buddhism from the standpoint of both theory and practice, it has, in spite of its brevity, had an enormous influence on Buddhism in China and Japan. 『大乗起信論』のこと. 一二世紀頃のインドの高名な仏教詩人である馬鳴菩薩（Skt. Aśvaghoṣa） の作と伝えられているが漢訳二本のみが現存し実際の成立は五六世紀頃と推定されてい 漢訳の真諦（Skt. Paramārtha西インドの人で548 年に南京に入り経論の漢訳に従事した. う て ん 生没年は 499-569）訳と実叉難陀（Skt. Śikṣānanda西域の于闐すなわちコータン Khotan 出 身の訳経僧.生没年は 652-710）訳（大正 32No. 1666･1667）である. 本書は大乗仏教の中心思想を理論と実践の両面から要約してあり短編ではあるが中国・日本 の仏教に大きな影響を与えた. Treatise on the Pure Land 淨土論 【現】清浄な国土の論説 (S. *Sukhāvatīvyūhopadeśa; C. Jingtu lun; J. Jōdo ron) A reference to the Wuliangshou jing youpotishe 無量壽經優 婆提舍 (T. 1524. Composed by Vasubandhu and translated by Bodhiruci in the Northern Wei dynasty. Also known as the Wangsheng lun 往生論 (Treatise on Rebirth. The title means “Instruction (youpitishe = S. upadeśa) on the Larger Sūtra of Eternal Life. ” It consists of a section in verse, extolling the characteristics of the Pure Land and exhorting people to gain rebirth in it, followed by a prose commentary explaining how the five gates (of merit) are gained by means of the five gates of meditation. This work had an enormous influence on the Pure Land teachings in China and Japan. 『無量寿経優婆提舎』一巻（大正 26No. 1524）のことでヴァスバンドゥ（天親）の作 北魏のボーディルチ（菩提流支）の訳である.『浄土論』『往生論』などとも略称される. 題号は『大無量寿経』のウパデーシャ（優婆提舎Skt. upadeśa）すなわち論議あるいは教説を 意味する. 148 韻文（『願生偈』）によって浄土の荘厳を讃歎して往生を願い次に散文によってその意義を 論述し五念門によって五功徳門が得られることを説く論書で中国と日本の浄土教にきわめ て大きな影響を与えた. Triple Basket 三藏 (S. tri-piṭaka; C. sanzang; J. sanzō) The three divisions of the Buddhist teachings, i. e., sūtra, vinaya, and abhidharma. Sanskrit piṭaka means literally “basket, ” but it can also refer to a collection of writings, and in India the Buddhist scriptures were by and large classified into these three categories, with tri-piṭaka being used as a collective term for the entire corpus of Buddhist writings. The Sino-Japanese equivalent sanzang/sanzō was also used as a title of respect given to monks who were well-versed in the Buddhist teachings. 経蔵（Skt. sūtra）・律蔵（Skt. vinaya）・論蔵（Skt. abhidharma）の三つをいう.蔵の原語（Skt. piṭaka）は「籠」（かご）を意味するが古代インドでは仏教の典籍はおおむねこの三つに 分類され三蔵は仏教の典籍の総称として用いられる. triple body 三身 【現】三種の身体 (C. sanshen; J. sanjin) The three bodies of a Buddha, usually referring to the Dharma-body, Body of Recompense, and Body of Response expounded in Mahāyāna Buddhism, although there are instances in which the Dharma-body and Body of Recompense are together regarded as the Dharma-body and a Body of Transformation is posited in addition to the Body of Response. Chapter IV of the Kyōgyōshinshō opens with a renowned passage referring to the triple body (p. 191) and it is helpful for understanding Shinrans thought. 仏の三つの身体で通常大乗仏教で説かれる法身（See 法身）・報身（See 報）・応身（See 化身）のこと.ただし法身と報身を合わせて法身とし応身とは別に化身を加えて法・応・ 化の三身をいう場合もある. なお本テキスト「証巻」の冒頭に「法身・報（身）・応（身）」を含む名高い一節があり 親鸞の思想を理解するために有益である. triple division of time 三世 (S. try-adhvan; C. sanshi; J. sanze) Present, past, and future. 過去・現在・未来の三つをいう. triple mind 三心 (C. sanxin; J. sanshin) A key term for understanding Shinrans thought. It refers to the “sincerity, ” “faith” and “aspiration for birth” referred to in the 18th of the forty-eight prayers, although these are not explicitly mentioned in the Sanskrit text of the corresponding passage in the Larger Sūtra of Eternal Life. The discussion in 149 Chapter III of the Kyōgyōshinshō (p. 141) which equates the triple mind with the one mind, is important for understanding Shinrans thought. “Three minds” are also mentioned in the Sūtra of Meditation, where they refer to “mind that is true and sincere, ” “deep mind” and “mind desiring to be born in the Pure Land by means of the turning over of Amida's meritorious practice. ” 『大無量寿経』の第十八願（See 本願）に誓われた「三心 triple mind」（さんしん・三信とも書 く）のことで至心 sincerity と信楽 faith と欲生 aspiration for birth である. この三心がそのまま一心 one mind（See 一心）であることを論ずる本テキスト「信巻」の問答 は親鸞の思想を理解する上で重要である. なおサンスクリット本の第十八願相当箇所ではこの「三心」は明瞭ではない. また『観無量寿経』の「三心」（さんじん）は three minds と英訳され至誠心 mind that is true and sincere と深心 deep mind と廻向発願心 mind desiring to be born in the Pure Land by means of the turning over of Amida's meritorious practice（See 廻向発願心）である. triple time 【現】過去・未来現在: See triple division of time. See triple division of time を見よ. Triple Treasure 三寶 (S. trīṇi ratnāni or ratna-traya; C. sanbao; J. sanbō) The three things held in the highest regard in Buddhism: 1) Buddha, i. e., the founder of Buddhism; 2) Dharma, i. e., the Buddhas teachings; and (3) Saṃgha, i. e., the community of believers in the Buddha and his teachings. 仏教において最も重要とされる ① 仏（Skt. buddha）すなわち教主 ② 法（Skt. dharma）すなわちその教え ③ 僧（僧伽Skt. saṃgha）すなわちそれらを信奉する人々の集団 これら三つを宝にたとえたもの. triple world 三界 (S. tri-dhātu; C. sanjie; J. sangai) The three spheres of transmigration according to the Buddhist worldview. In ascending order, they are (1) world of desire (S. kāma-dhātu) encompassing the six paths inhabited by beings with desires for food and sex; 2) world of form (rūpa-dhātu) inhabited by beings who are free from the desires for food and sex but still have physical constraints; and (3) world of non-form (ārūpya-dhātu) a highly spiritual realm free from all physical constraints. 仏教の世界観で輪廻する生きもの（See 衆生）が住み往来する世界の全体をさす.三つと 150 は下位より 欲界（Skt. kāma-dhātu）すなわち淫欲と食欲を持つ生きものが住む六道を含む世 界 色界（Skt. rūpa-dhātu）すなわち物質的な制約は残るが淫欲と食欲を離れた生き ものの住む世界 無色界（Skt. ārūpya-dhātu）すなわち物質的な制約をも離れた高度に精神的な世界 のこと True Doctrine of the Pure Land 淨土眞宗 【現】清浄な国土の真実の教理 (C. jingtu zhenzong; J. jōdo shinshū) A key term for understanding Shinrans thought. “Jōdo Shinshū” usually refers to one of the sects of Japanese Buddhism, generally known in English as Shin Buddhism or the Shin sect of Buddhism. But since this sect was established only after Shinrans death, for Shinran jōdo shinshū meant quite literally “True Doctrine of the Pure Land. ” In one of his articles, Suzuki succinctly explains it in the following manner: “What are the essentials of the Shin teaching? It is a teaching based on the Original Vow of Amida who is the Buddha of Infinite Light and Eternal Life. ” 「浄土真宗」は通常日本の仏教教団の一宗旨のことでありThe Shin-Buddhism, The Shin Sect of Buddhism などと英訳されるがそのような教団となったのは親鸞没後であるので親鸞に とって「浄土真宗」はまさしく「浄土の真実の教え the True Doctrine of the Pure Land」である. 大拙は論文中に「然らば真宗教義とはいかなるものであろうか.その本質の上からいって真 宗は無量光無量寿の仏陀である阿弥陀仏の本願から生ずる教えである are the essentials of the shin teaching? It is a teaching based on the Original Vow (Prayer) of Amida who is the Buddha of Infinite Light and Eternal Life」と端的に述べている. true faith 眞實信 【現】真実の心身を挙げての信頼 (C. zhenshi xin; J. shinjitsu no shin) See faith. true living 眞實行 【現】真実の本能的実践 (C. zhenshi xing; J. shinjitsu no gyō) See living. living を見よ. true realizing 眞實證 【現】精神的実現 realizing. realizing を見よ. 151 (C. zhenshi zheng; J. shinjitsu no shō) See true teaching 眞實敎 【現】真実のブッダの教説 (C. zhenshi jiao; J. shinjitsu no kyō) See teaching. teaching を見よ. turning-over 【現】手ずから届ける: See ekō. ekō を見よ. twelve divisions 十二部經 【現】十二に分けられる（経典） dvādaśāṅga-dharma-pravacana; C. shierbu jing; J. jūnibu kyō) Also “twelve styles of expression. ” The twelve kinds of Buddhist scriptures as differentiated according to their style of exposition and content. These twelve genres thus encapsulate the entire Buddhist teachings. (1) Sūtra: a succinct exposition of the Dharma in prose; 2) geya: verses that restate the substance of a prose section in a sūtra; 3) vyākaraṇa: an exposition of the Dharma by means of questions and answers; 4) gāthā: teachings set forth in verse; 5) udāna: a spontaneous exposition of the Dharma not prompted by any request or query; 6) ityuktaka: an exposition of the Dharma beginning with the words “thus was it spoken (ity ukta) by the World-honored One”; 7) jātaka: a tale of a past life of the Buddha; 8) vaipulya: a dialogue about the Dharma, although in later times it came to be interpreted as an extended exposition of profound teachings; 9) adbhuta-dharma: a laudatory description of the outstanding qualities of the Buddha or his disciples; 10) nidāna: an explanation of the circumstances that led to the exposition of a sūtra or a rule in the monastic code of conduct; 11) avadāna: a tale of a past life, usually of someone other than the Buddha; and (12) upadeśa: an extended discourse on the content of a sūtra. It is thought that the last three genres were added at a later date to the first nine genres. 仏典の叙述の形式や内容から十二種類に分類したものでこれによって仏の教え全部がまと められることになる.十二分教ともいう. その十二部経とは ① 経（Skt. sūtra）すなわち散文で簡略に示された教説. ② 重頌（Skt. geya）すなわち散文で説かれた教説（経）にその内容を重ねて説く韻文 部（偈）を合わせた全体の教説. ③ 記別（Skt. vyākaraṇa）すなわち問答体による教説. ④ 偈（Skt. gāthā）すなわち散文を伴わずに韻文で説かれた教説. ⑤ 自説（Skt. udāna）すなわち自らの感興により自発的に説かれた教説. ⑥ 如是語（Skt. ityuktaka）すなわち「このように世尊は説かれた」という文句で始まる教 152 説. ⑦ 本生（Skt. jātaka）すなわち仏陀の過去世物語. ⑧ 方広（Skt. vaipulya）すなわち弟子がその都度歓喜しながら質問を重ねていく教理問 答.後代には甚深の教理を広説したものという解釈が生まれる. ⑨ 未曾有法（Skt. adbhuta-dharma）すなわち仏陀および弟子の勝れた特性を讃歎する教 以上の九部経に ⑩ 因縁（Skt. nidāna）すなわち経や律が説かれるに至ったきっかけや理由を説明するも の. ⑪ 譬喩（Skt. avadāna）すなわち主に仏陀以外の人物を主人公とした過去世物語. ⑫ 論議（Skt. upadeśa）すなわち仏陀や弟子が簡略な経の内容を解釈し広説したもの. これらの三部が後に加えられたものであると考えられている. twelve styles of expression 【現】十二部: See twelve divisions. twelve divisions を見よ. twenty-five bodhisattvas 二十五菩薩 【現】二十五人の覚りを成し遂げる方々 ershiwu pusa; J. nijūgo bosatsu) Twenty-five bodhisattvas who, according to the Jū Ōjō Sūtra, accompany Amida when he comes down to receive a nenbutsu devotee about to die. They became widely known on account of their being mentioned in the Ōjō yōshū. Their names are as follows: Guanshiyin 觀世音 (see Kannon) Dashizhi 大勢 至 (see Seishi) Yuewang 藥 王, Yueshang 藥 上, Puxian 普 賢 (see Samantabhadra) Fazizaiwang 法自在王, Tuoluoni 陀羅尼, Baixiangwang 白象王, Xukongzang 虛空藏, Baozang 寶藏, Dezang 德藏, Jinzang 金藏, Jingangzang 金剛藏, Shanhaihui 山海慧, Guangmingwang 光明王, Huayan 華嚴, Zhongbaowang 衆寶王, Yueguangwang 月光王, Rizhaowang 日照王, Sanmeiwang 三昧王, Dingzizaiwang 定 自在王, Dazizaiwang 大自在王, Shizihou 獅子吼, Daweidewang 大威德王, and Wubianshen 無邊身. 『十往生経』（中国撰述経典といわれている）に説かれる弥陀来迎の時に従って来る諸菩薩の ことで『往生要集』がそれに言及していることでよく知られている.二十五の菩薩とは以下 の通り.観世音菩薩（観音）大勢至菩薩（勢至）薬王菩薩薬上菩薩普賢菩薩法自在 王菩薩陀羅尼菩薩白象王菩薩虚空蔵菩薩宝蔵菩薩徳蔵菩薩金蔵菩薩金剛蔵菩薩 山海慧菩薩光明王菩薩華厳菩薩衆宝王菩薩月光王菩薩日照王菩薩三昧王菩薩定 自在王菩薩大自在王菩薩白象王菩薩大威徳王菩薩無辺身菩薩. 153 twenty-five modes of existence 二十五有 (C. ershiwu you; J. nijūgo u) Twenty-five modes of existence (S. bhāva) within the triple world, corresponding to the world of transmigration. There are 14 in the world of desire, seven in the world of form, and four in the world of non-form. The 14 modes of existence in the world of desire are: four evil forms of existence — (1) hell, 2) hungry ghosts, 3) animals (see three evil forms of existence) and (4) Asura; four continents situated to the east, west, south and north of Mt. Sumeru — (5) Pūrvavideha, 6) Aparagodānīya, 7) Jambudvīpa, and (8) Uttarakuru; and six devas of the world of desire — (9) Four World-Guardians (Virūḍhaka, Virūpākṣa, Dhṛtarāṣṭra and Vaiśravaṇa. 10) thirty-third heaven, 11) Yama, 12) Tuṣita, 13) Nirmāṇarati, and (14) Paranirmitavaśavartin. The seven modes of existence in the world of form are: 1) brahma, 2) Āsaṃjñika, 3) 6) devas of the four stages of meditation (see first three stages of meditation) and (7) Śuddhāvāsa. The four modes of existence in the world of non-form are: 1) station of unlimited space (ākāśānantyāyatana. 2) station of unlimited consciousness (vijñānānantyāyatana. 3) station of nothing whatsoever (ākiṃcanyāyatana) and (4) station of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana. 有とは存在するもの存在する状態のことをいいサンスクリット語では bhāva 等が相当する. 二十五有とは衆生が流転輪廻する生死の世界すなわち三界（See 三界）の欲界十四種色 界七種無色界四種つごう二十五種のことで以下の如くである. 欲界の十四種とは 四悪道すなわち①地獄・②餓鬼・③畜生（See 三悪道）と④阿修羅（See 阿修羅） 四州すなわち須弥山（See 須弥）の東西南北にあるという四つの島（大陸）で⑤ 東勝身州（弗婆提Skt. Pūrva-videha）⑥西牛貨州（瞿陀尼Skt. Apara-godānīya） ⑦南贍部州（See 閻浮提）⑧北俱廬洲（鬱単越Skt. Uttara-kuru）のこと. 六欲天すなわち⑨四天王（四とは増長天〈Skt. Virūḍhaka〉・広目天〈Skt. Virūpākṣa〉・ 持国天〈Skt. Dhṛtarāṣṭra〉・多聞天〈毘沙門天Skt. Vaiśravaṇa〉⑩三十三天（See 三十三天）⑪夜摩天（Skt. Yama）⑫兜率天（Skt. Tuṣita）⑬化楽天（Skt. Nirmāṇarati） ⑭他化自在天（Skt. Para-nirmita-vaśa-vartin）のこと. 色界の七種とは 154 ①梵天（See 天・人・魔・梵）②無想天（Skt. Āsaṃjñika）四禅天（四とは③初禅 天・④第二禅天・⑤第三禅天・⑥第四禅天のこと 初禅二禅三禅）⑦浄居天（Skt. Śuddhāvāsa）のこと. 無色界の四種とは ①空無辺処天（Skt. Ākāśānantyāyatana）②識無辺処天（Skt. Vijñānānantyāyatana）③ 無所有処天（Skt. Ākiṃcanyāyatana）④非想非非想処天（Skt. Naivasaṃjñānāsaṃjñāyatana） なお天についてはSee天・人・魔・梵. twenty-nine kinds of actualization of the Pure Land 二十九種莊嚴 (C. ershijiuzhong zhuangyan; J. nijūkushu shōgon) Twenty-nine adornments or merits of the Pure Land described in the Treatise on the Pure Land. These are first divided into the purity of the objective world (or environment) and the purity of the personality. The former corresponds to the Country or Buddha-land and the latter to the Buddha and bodhisattvas, resulting in three forms of actualization or three groups of merits. These in turn consist of 17, eight and four merits respectively, resulting in a total of 29. Country: 1) purity, 2) infinitude, 3) fundamental nature, 4) appearance, 5) multitudinous things, 6) wondrous color, 7) sense of touch, 8) water, earth and space, 9) rain, 10) radiant light, 11) wondrous voices, 12) Lord, 13) families, 14) being nourished by Buddha-dharma and samādhi, 15) having no difficulties, 16) Mahāyāna teaching, 17) fulfillment of all wishes. Buddha: 18) seat, 19) body, 20) mouth, 21) mind, 22) multitudinous beings in the Country, 23) leader, 24) master, 25) efficient power of actually presiding over and maintaining the Pure Land with all its particular objects. Bodhisattvas: 26) reaching out everywhere in the ten quarters without moving away from his seat of Enlightenment, 27) reaching out everywhere in the ten quarters in an instant moment of thought, 28) making offerings to all Buddhas with selfless mind, 29) showing all beings the Buddha-dharma like the Buddha himself. 『浄土論』において浄土の荘厳（功徳 merit）を二十九種に分けて説明したもの.まず器世 間 objective world (or environment と衆生世間 personality の二種の世間の清浄 purity に分けられ る.次いで器世間とは国土 Country であり衆生世間とは仏 Buddha と菩薩 bodhisattva との 二種であるので三種荘厳 three forms of actualization となる.更に国土に十七（句）seventeen lines仏に八（句）eight lines菩薩に四 four aspects あるので以下の二十九種となる. 155 1 清浄 Purity2 量 infinitude3 性 fundamental nature4 形相 appearance5 種々事 multitudinous things6 妙色 wondrous color7 触 sense of touch8 水・地・虚空 water, earth and space9 雨 rain 10 光明 radiant light11 妙声 wondrous voices12 主 Lord13 眷属 families14 受用 being nourished by Buddha-dharma and saṃādhi15 無諸難 having no difficulties16 大義門 Mahāyāna teaching17 一切所求満足 fulfillment of all wishes以上国土. 18 座 the seat19 身業 body 20 口業 mouth21 心業 mind22 大衆 multitudinous beings in the Country 23 上首 as the leader24 主 as the master25 不虚作住持 (merit of the adornments and) their subsistence which are not of no purpose, efficient power of actually presiding over and maintaining [the Pure Land with all its particular objects]以上仏. 26 不動而至 reaching out everywhere in the ten quarters without moving away from his seat of Enlightenment27 一念遍至 reaching out everywhere in the ten quarters in an instant moment of thought28 無相供養 making offerings to all Buddhas with selfless mind 29 示法如仏 showing all beings the Buddha-dharma like the Buddha himself以上菩薩. twenty-ninth existence 二十九有 【現】二十九回目の生存 (C. ershijiu you; J. nijūku u) Among the twenty-five modes of existence, Śuddhāvāsa in the realm of form is sometimes divided into five abodes, called Abṛha, Atapa, Sudṛśa, Sudarśana and Akaniṣṭha, resulting in twenty-nine modes of existence. Although Suzuki has “twenty-ninth existence, ” it should probably be “twenty-nine existences. ” 三界の二十五有のうちの色界の浄居天をさらに五つに分けてつごう二十九種にしたもの. 五浄居天とは無煩天（Skt. A ）無熱天（Skt. Atapa）善現天（Skt. S a）善見天（Skt. Sudarśana）色究竟天（Skt. Akaniṣṭha）のこと. two Buddhas 二佛 (C. erfo; J. nibutsu) A reference to the two Tathāgatas Śākyamuni and Amida. Also known as the “two venerables. ” Zendō refers to the Pure Land teachings as the “teachings of the two venerables. ” この文脈では釈迦如来と阿弥陀如来のこと.二尊ともいう.善導は浄土の教えを二尊教と呼ん でいる. two forms of illusion 二惑 【現】二種の幻影 (C. erhuo; J. niwaku) Two types of illusions or passions: 1) conceptual or intellectual illusions, which can be severed upon entering the path of insight (S. dṛk-patha or darśana-mārga) or the stage of a sage; and (2) deep-rooted illusions, sometimes equated with innate, instinctive and habitual mental afflictions, which remain after entering the path of insight and can be overcome only in the course of on-going practice. 156 惑とは煩悩（Skt. kleśa）のことで見惑と修惑（思惑）のことを二惑という. 見惑とは観念的・知的な煩悩のこと.見道（Skt. dṛk-patha, darśana-mārga聖者の仲間に入っ た位）で一挙に断絶しうる惑いであるとされる. 修惑とは見道以後にも修行しながら見いだして克服していく外はない根深い煩悩である. 生まれながらにして具わっている本能的・習慣的な煩悩であるともいわれる. two forms of truth 二諦 (S. dve satye; C. erdi; J. nitai) Absolute truth (S. paramārtha-satya) and conventional truth (saṃvṛti-satya. The former is the truth as perceived by the Buddha and the latter is the truth as known to the unenlightened person. 二つの真理.真諦（第一義諦 skt. paramārtha-satya）と俗諦（世俗諦 skt. saṃ -satya）.最高の 真理と世俗の立場での真理.前者は仏の見るところであり後者は凡夫の知るところである. two kinds of treasure, internal and external 内外兩財 (C. neiwai liangcai; J. naige no ryōzai) According to one interpretation, valuables used for making gifts may be divided into “internal treasures, ” corresponding to ones own physical body and ones wife and children, and “external treasures, ” consisting of worldly treasures such as gold, silver and jewels. According to another interpretation, “internal treasures” are the “seven treasures” (S. sapta-dhana) of faith, effort, morality, shame, learning, non-attachment and wisdom, while “external treasures” are ones physical body, family and property. 一説には布施をする財宝に内の財宝すなわち自分の肉身や妻子等と外の財宝すなわち金 銀珠玉等とがあるという.また別の説では信精進戒慚愧聞法捨財定慧の七聖財 （Skt. sapta-dhana）を内の財宝とし肉身家族財産のことを外の財宝とする. two vehicles 二乘 (S. yāna-dvaya or śrāvaka-pratyekabuddha; C. ercheng; J. nijō) Also hīnayāna. The teachings for the śrāvaka and pratyekabuddha. 157 uḍumbara 優曇・優曇鉢・靈瑞 (C. youtan, youtanbo or lingrui; J. udon, udonbatsu or reizui) A tree identified as Ficus glomerata, an evergreen of the Moraceae, which has been regarded as sacred since ancient times in India. A type of fig tree, it flowers annually, but because the flower cannot be seen from the outside, it was regarded by Buddhists as an extremely rare flower that blooms only once every 3, 000 years. ウドゥンバラとはインドで古くから神聖視される樹木でクワ科の常緑樹学名 Ficus glomerata に比定される.イチジクの一種で毎年開花するが外部からその花は見えないので仏教徒は ３０００年に一度だけ咲くというきわめて珍しい花とした. ultimate Buddhahood in one birth 一生補處 【現】命が尽きる前に完全な覚りが担 保される (S. eka-jāti-pratibaddha or eka-jāti-baddha; C. yisheng buchu; J. isshō fusho) This refers to the state of someone who is limited to only one more birth and will be born as a Buddha in the next life. It represents the highest stage of a bodhisattva, being known as the “stage of enlightenment equal to a Buddhas ” and corresponding to the stage immediately before that of a Buddha. Maitreya is well-known as a bodhisattva said to be in this stage. According to Shinran, those who have faith in Amidas Original Prayer, utter the nenbutsu, and are assured of attaining Buddhahood (see company of the right definite assurance) are identical to Maitreya and will attain Buddhahood in their next life. This is explained in detail in the second half of Chapter IV of the Kyōgyōshinshō in connection with the 22nd of the forty-eight prayers (pp. 196-214. この一生を過ぎれば次の生涯には仏として生まれることが約束されている者の位のこと.菩 薩としての最高位である等覚の位（仏のさとりに等しいが実際には仏になる直前の状態）にあ たりマイトレーヤ（弥勒）を一生補処の菩薩と呼ぶことがよく知られている. ただし親鸞は本願を信じ念仏して正定聚の位についた者のことをマイトレーヤに等しい （「便同弥勒すなわちみろくにおなじ」）すなわち一生補処であると言う.この親鸞の了解に ついては本テキスト「証巻」後半に阿弥陀仏の本願の中の第二十二願（「一生補処の願」・ 「還相回向の願」）を巡って詳説されている. unborn 無生・不生 【現】生ずることがない (S. anutpanna, anutpāda or ajāti; C. wusheng or busheng; J. mushō or fushō) An important notion in Mahāyāna Buddhism, which maintains that because all things are characterized by emptiness, they possess no permanent, intrinsic qualities of their own and are unborn, unchanging and unceasing. “Unborn, ” written with a capital letter, is used by Suzuki to refer to the realization that 158 things are not born (see anutpattika-dharma-kṣānti. 生ずることがないあるいは生じたものではないということ.一切のものは空（See 空）で あるからそれ自体の固有の性質を持たず消滅変化することのないことをいう. 大乗仏教における重要な術語の一つである. Unborn Dharma, insight into or realization of: See anutpattika-dharma-kṣānti. anutpattika-dharma-kṣānti を見よ. universal assurance 普授 【現】すべての者に覚りを予告する (C. pushou; J. fuju) The promise, or prediction (S. vyākaraṇa) that all beings will eventually attain Buddhahood. すべての衆生に未来に成仏するであろうことを仏が予言約束すること. すなわち一切衆生に授記（Skt. vyākaraṇa）すること. un-turn-over-able 不回向 (C. buhuixiang; J. fuekō) This term refers to the fact that beings do not direct (or turn over) towards their own salvation the merit created through their own self-power. Rather, the two types of merit-transference (outgoing ekō and returning ekō) are directed from Amida to the practitioner in the single act of faith, and there is no need for the practitioner to further turn over his own merit. In other words, outgoing and returning ekō, practice, and faith are all due to the turning-over of the power of Amidas Original Prayer and are, when considered from the standpoint of sentient beings, “un-turn-over-able. ” 衆生が自力の善根を往生のためにさしむけるものではないこと.往相還相の二種の回向は信 の一念に阿弥陀仏のほうから行者に回向されるものであるとし行者のほうからさらに回向 をするのを要しないこと. つまり往相も還相も行も信も本願力の回向であり衆生からすると不回向である. upāya 方便 (C. fangbian; J. hōben) Sanskrit upāya means “approach, arrival, ” and it usually signifies outstanding methods of instruction or skillful means for guiding sentient beings. In Buddhist texts it is used in contrast to either wisdom (prajñā) or truth. In the former case, wisdom (which is self-benefiting) and skilful means (which is others-benefiting) are deemed to be requisites for a bodhisattva, while in the latter case it refers to a provisional means for attaining the truth. Suzuki translates the Sino-Japanese equivalent variously as “means, ” “method, ” “expediencies” and “provisionary (means) ” depending on the context. Upāya in the sense of an outstanding method of instruction or skillful means corresponds to S. upāya-kauśalya, 159 and in the following quotation from the Commentary on the Treatise in Chapter IV of the Kyōgyōshinshō (p. 204) it is rendered as “manifested form”: “The two modes are distinguishable in the Dharmakāya, whose manifestations are Buddhas and bodhisattvas. One mode is the Dharmakāya as Dharma-in-itself; the other is the Dharmakāya in its manifested form. The manifested form exists depending on the Dharma-in-itself, and the Dharma-in-itself is known by expressing itself in its manifestations. These two modes are distinguishable but are not to be regarded as two independent existences. They are one and yet not to be identified. ” Here “Dharmakāya in its manifested form” is considered to refer not to a provisional means, but to the Name bestowed through the compassion of Amida, and it occupies a special position, representing what might be described as the one and only means. サンスクリット語のウパーヤは接近する到達するという意味で通常衆生を導くため のすぐれた教化方法や巧みな手段のことを意味する. 仏典の中では智慧（般若 Prajñā）と対比される場合と真実と対比される場合もあり智慧と対 比して用いられるときは智慧（すなわち自利のため）と方便（すなわち利他のため）の二つが 菩薩にとって必須のものであることをいい真実と対比して用いられるときは真実に至るため の暫定的な（仮の）手段をいう. またすぐれた教化方法や巧みな手段としての方便（manifestated）は別して善巧方便（Skt. upāya-kauśalya）といい真宗でも本テキスト「証巻」に『論註』から引用して「諸仏菩薩 に二種の法身あり.一つには法性法身二つには方便法身なり.法性法身に由って方便法身を 生ず.方便法身に由って法性法身を出だす.この二つの法身は異にして分かつべからず.一 にして同じかるべからず. The two modes are distinguishable in the Dharmakāya, whose manifestations are Buddhas and bodhisattvas. One mode is the Dharmakāya as Dharma-in-itself; the other is the Dharmakāya in its manifested form. The manifested form exists depending on the Dharma-in-itself, and the Dharma-in-itself is known by expressing itself in its manifestations. They are one and yet not to be identified. 」とあるようにここでの方便法身は暫定的な手段ではなく阿弥陀如来の大悲によっ て施与（廻向）された名号を指示するとされ唯一の手段とでもいうべき特別な地位を持って 大拙は文脈に応じて英訳語を使い分けている. 160 韋提・韋提希・毘提・夫人 【現】ヴァイデーヒー (C. Weiti, Weitixi, Piti or Furen; J. Idai, Idaike, Bidai or Bunin) The wife of Bimbisāra, king of Magadha at the time of Gautama Buddha, and the mother of Ajātaśatru. As is indicated in the preface to the Kyōgyōshinshō, after King Bimbisāra was imprisoned as a result of Ajātaśatrus act of treason, she became profoundly disillusioned and begged Gautama to instruct her. In response to her request, the Sūtra of Meditation is said to have been taught. サンスクリット名ヴァイデーヒー（Vaidehī）は韋提希と音写される.ゴータマ・ブッダの時 代のマガダ国のビンビサーラ王の妃でありアジャータシャトル（阿闍世）の母である.漢語と しての異名に毘提もある. ヴァイデーヒーは本テキスト冒頭の「総序」にもあるように子であるアジャータシャトル の反逆により夫のビンビサーラ王が幽閉されてから深く厭世の念を起しゴータマ・ブッダ に説法を願った.これを機縁にして『観無量寿経』が説かれたとされているのである. vajra 金剛 (C. jingang; J. kongō) The hardest of all metals, equated with the diamond. On account of its hardness, it is also used in the sense of “supreme. ” Vajra originally referred to a thunderbolt, the weapon of Indra, one of the chief gods of Brahmanism, and on being incorporated into Buddhism it became a symbol of the power to overcome delusions. ダイヤモンド.金石のうちで最も堅固なもの.堅固な性質を抽象化して最上・最勝の意にも 用いるようになった. もともとはバラモン教の主要神インドラ（Skt. Indra帝釈天）の雷光をかたどった武器のこと であったが仏教に入って上記のダイヤモンドの他迷いという敵に打ち勝つ強力な武器の 象徴にもなった. vārṣika 波師迦華 (C. boshijia hua; J. hashika-ke) A flower which emits a strong, sweet Vasu 婆蘇 (C. Posu; J. Baso) An ascetic living in Magadha at the time of Gautama Buddha. He was known as someone who had descended to hell while still alive for having committed sins such as killing living beings. サンスクリット名ヴァスを音写して婆蘇あるいは婆藪と漢訳された.ゴータマ・ブッダの頃 マガダ国に住んでいた仙人とされるが殺生などをなし生きながら地獄に堕ちた者として知 161 Vasubandhu 婆藪般豆・天親 【現】ヴァスバンドゥ (C. Posoubandou or Tianqin; J. Basubanzu or Tenjin) A Buddhist scholar born in Gandhāra and thought to have lived ca. 400-480. He was well-versed in the schools of Nikāya Buddhism and then converted to the Mahāyāna. Together with his elder brother Asaṅga, he is renowned for having written many works relating to the Yogācāra school, based on the concept of cognition-only (vijñapti-mātratā. Representative of his many works (some of which may not have actually been written by him) are the Abhidharmakośabhāṣya and Triṃśikā ( vijñapti) kārikā (Weishi sanshi lunsong 唯識三十論頌; T. 31, no. 1586. He was counted by Shinran as the second of the seven patriarchs of the Pure Land teachings, and in the Kyōgyōshinshō great importance is placed on him as the author of the Treatise on the Pure Land. The character for shin in Shinrans name is thought to have been taken from the second character of the Sino-Japanese rendition of Vasubandhus name (Tianqin/Tenjin. ガンダーラ地方に生まれ部派仏教に通じ大乗に転じた.兄のアサンガ（Skt. Asaṅga無着 あるいは無著）とともに唯識（Skt. vijñapti-mātratāあらゆる存在は識すなわち心のはたらきに よって現出するという見解）の思想に基づく瑜伽行派（Skt. yogācāra大乗的なヨガの実践理論 と認識論を構築した学派）の大論師として知られている.著書は多く伝えられ（そのすべてが 彼の真作であるかどうかは検討の余地がある）その代表的なものに『倶舎論』『唯識三十 論頌』（Skt. Triṃśikā[ vijñapti-kārikā] Triṃśakā[ kārikā]大正 31No. 1586玄奘訳）がある. 生没年は 400-480 頃. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第二に挙げられ本テキストでは『浄 土論』の著者として重要視されている.なお親鸞の「親」の字は天親のそれに由来すると 考えられている. vilest criminal 極重惡人 【現】極めて重い罪の者 (C. jizhong eren; J. gokujū akunin) An exceedingly evil person who has committed crimes such as the five grave offenses and ten evil deeds. In Shinrans view, however, everyone, including himself, was a grievously sinful being (or “vilest criminal”) and he believed that the salvation of such beings lay in Amidas Original Prayer. 五逆や十悪を犯した極悪人のことをさすが親鸞は自分自身を含め人間は極めて罪の重い存 在（極重悪人）であると自覚しその存在を救うはたらきを阿弥陀如来の本願であると信じた. Vimalakīrtinirdeśa Sūtra 維摩經 (C. Weimo jing; J. Yuima kyō) A representative Mahāyāna sūtra in which a wealthy layman by the name of Vimalakīrti expounds the 162 ideas of prajñā (see transcendental wisdom) and emptiness. Shinran quotes the translation by Kumārajīva, entitled Weimojie suoshuo jing 維摩詰所說經 (T. 14, no. 475) but there are also two other translations: Foshuo Weimojie jing 佛說維摩詰經 (T. 14, no. 474) translated by Zhi Qian, and Shuo Wugoucheng jing 說無垢稱經 (T. 14, no. 476) translated by Genjō. The Sanskrit manuscript has also been discovered. 鳩摩羅什訳の『維摩詰所説経』（malakīrti-nirdeśa-sūtra）（大正 14No. 475）のことを 指している.これは在家の資産家ヴィマラキールティが活躍して般若・空の思想を説く代表的 な大乗経典の一つで異訳に支謙訳『仏説維摩詰経』（大正 14No. 474）玄奘訳『説無垢 称経』（大正 14No. 476）がある.最近サンスクリット写本が発見された. vinaya 律 (C. lü; J. ritsu) See precepts. Precepts を見よ. Vinaya school 律宗 (C. Lüzong; J. Risshū) A school based on the precepts and attaching particular importance to the Sifen lü 四分律 (T. 1428; Dharmagupta ka -vinaya) which was translated by Buddhayaśas, Zhu Fonian 竺佛念, etc. Although this school also exists in Japan, references in the Kyōgyōshinshō are to the Nanshan 南山 Vinaya school founded by Daoxuan 道宣 (596-667) one of three Vinaya schools established in China during the Tang dynasty. 仏陀耶舎・竺仏念等訳『四分律』（Skt. Dharmagupta[ka]vinaya? 大正 22No. 1428）を重視す る宗（学派）のこと.日本にも現存するが本テキストで言及されているのは中国の唐代に 成立した三派のうち道宣（生没年 596-667）を祖とする南山律宗である. vipaśyanā 【現】正しい知恵を起こして観る: See śamatha and vipaśyanā. śamatha and vipaśyanā を見よ. Vipaśyin Buddha 毘婆尸佛 【現】ヴィパシュインという覚った者 (C. Piposhifo; J. Bibashibutsu) The first of the “seven Buddhas of the past, ” consisting of Śākyamuni and six prior Buddhas said to have appeared in this world. See also Kāśyapa Buddha. 釈尊とそれ以前にこの世に現れたとされる六仏を併せて過去七仏といわれるがその最初の仏 が毘婆尸仏である. Virūḍhaka 毘瑠璃 (C. Piliuli; J. Biruri) The king of Kosala (see Śrāvastī) at the time of Gautama Buddha. He attacked Gautamas hometown of Kapilavastu and massacred the majority of the Śākyas, as a result of which he is said to have descended to the Avīci hell. ゴータマ・ブッダの頃のシュラーヴァスティー（舎衛国）の王でゴータマ・ブッダの故郷で 163 あるカピラヴァストゥ（迦毘羅）を攻めシャーキヤ（釈迦）族を滅ぼしたために阿鼻地獄 に堕ちたと伝わっている. Western Land 西方 【現】西 (C. xifang; J. saihō) A reference to Amidas Pure Land. Near the start of the Amida Sūtra it is stated that there is in the west a world called Sukhāvatī, and consequently “west” is used in a symbolic sense in the Pure Land teachings. In the Kyōgyōshinshō the word “west” is used both in its ordinary sense and in a symbolic sense, and so one needs to pay attention to the context. See also Indrasuvirājitā. 阿弥陀仏の浄土のこと.『阿弥陀経』の冒頭の一節に「西方に極楽（浄土）がある」と説かれ ていることから浄土教においては Western Land のみならずWest (west) Western (western) が 象徴的に用いられている. ただし本テキスト中ではWest (west) Western (western) が単に方角を意味するときもあるの で文脈に注意する必要がある. wheel of existence 有輪 (S. bhava-cakra; C. youlun; J. urin) In Buddhism “existence” (bhava) has several meanings, but in this case it refers to the world of the unenlightened, a world in which beings forever repeat the cycle of birth and death (see transmigration) and it is therefore likened to a wheel. 仏教漢語としての「有」には多義があるが本テキストで用いられる「有輪」の場合の「有」 は「迷えるものの存在の世界」という意味でそれは生ある者（衆生）が生死を繰り返す輪廻 （Skt. saṃsāra）の状態にあるので有輪という. white lotus: See puṇḍarīka. puṇḍarīka を見よ. World-honored One 世尊 【現】世界に尊敬される方 (S. bhagavat; C. shizun; J. seson) An honorific title of a Buddha. Sanskrit bhagavat means literally “possessing ( vat) fortune (bhaga) ” and in Hinduism it is generally used as an designation for gods. In Buddhism it initially referred to Gautama Buddha, but with the subsequent deification of Buddhas it came to be applied to Buddhas in general. In the Kyōgyōshinshō, apart from referring to Gautama, it is also used in reference to Buddhas, Tathāgatas and Amida. 仏の尊称のひとつ.サンスクリット語の bhagavat は幸運や繁栄を意味する bhaga と所有を意味 する接尾辞 vat の結合したもので福徳を具えたものの意.その意味を取って世尊と漢訳され た.ヒンドゥー教では､一般に神の呼称である. 仏教ではゴータマ・ブッダを指す言葉として用いられたが後に仏が神格化されるに伴い仏 164 一般の尊称となった. 本テキストではゴータマ・ブッダを指す以外にも少数ではあるが諸仏世尊 all the World-honored Buddhas如来世尊 the World-honored Tathāgata という用例や阿弥陀仏の尊称として付された 弥陀世尊 Amida Buddha, the World-honored One もある. 阿鼻地獄 【現】アヴィーチという最も過酷な地獄 retribution after death for evil deeds committed while alive. Different kinds of hell are described in various scriptures, but they are all said to lie 20, 000 yojanas or more below Jambudvīpa, and those who have fallen into hell are subjected to indescribable suffering. Among the various kinds of hell, Avīci is the lowest-lying and the most excruciating, reserved for those who have committed the five grave offenses or slandered the Dharma. Avīci means “unceasing” or “unremitting, ” and because the denizens of the Avīci hell suffer without respite, it is also known as the “unremitting hell. ” 地獄とは現世に悪業を為した者が死後に報いを受ける場所.地獄に落ちた人はそこで筆舌 に尽せない苦しみを受ける経典にはさまざまな種類の地獄がとかれるがみな閻浮提の下二万 由旬にあるといわれる.中でも阿鼻地獄はそれらのうち最も苦しい最低下の地獄で五逆 謗法の重罪を犯した者が落ちる所. worthies 聖尊 【現】尊敬されるべきすべての方 to Buddhas or Tathāgatas. 諸仏（諸如来）のことをいう. 165 (C. shengzun; J. shōson) A reference yakṣa 夜叉 (C. yecha; J. yasha) A class of semidivine beings said to live mainly in forests. 夜叉とは主として森林に住むとされる鬼神.サンスクリット語のヤクシャを音写して夜叉と 漢訳された. yojana 由旬 (C. youxun; J. yujun) An Indian unit of measurement, which according to some calculations corresponds to about 7 kilometers. The original meaning of yojana is “yoking, ” and it referred to the distance that oxen yoked to a cart traverse in a single day. インドの距離の単位であり一説には約七キロメートルと言われる.もともとの意味は「くび きにつける」であり牛に車をつけて一日引かせる行程を指す. Yōkin 用欽 (C. Yongqin) A scholar-monk of the Southern Song dynasty (dates unknown. He lived at the temple Qibaoyuan 七寶院 in Qiantang 錢塘 county, Yuhang 餘杭, in modern Zhejiang province. He studied the vinaya under Ganjō and was a devout follower of the Pure Land teachings, reciting the nenbutsu 30, 000 times daily. His writings, including the Amida kyō chōgen ki, have not survived. 南宋の時代の人で余杭銭塘（浙江省）の七宝院の学僧であったが生没年は不詳である. 照に従いて律を学ぶ.心を浄土に専らにして日課念仏三万遍に及んだ.照の『阿弥陀経義 疏』を注釈した『超玄記（ちょうげんき）』などを著わしたとされているが現存しない. Yōraku Sūtra 瓔珞經 (C. Yingluo jing; J. Yōraku kyō) A reference to the Pusa yingluo benye jing 菩薩瓔珞本業經 (T. 1485. Although it is said to have been translated by Zhu Fonian 竺佛念 (dates unknown) of Liangzhou 涼州 during the Yao-Qin dynasty, it is generally considered to have been composed in China. It sets forth the stages and practices of the bodhisattva. 『菩薩瓔珞本業経』（大正 24No. 1485）のこと.姚秦の時代の竺仏念（涼州の人生没年不 詳）訳と伝わるが実際は中国で撰述された経典と見なされている.菩薩の階位と修行を説く 経典である. Yuanjia era 嘉 【現】嘉年間 (J. Genka) An era name of the Chinese Liu-Song dynasty, corresponding to 424-453 c. e. 嘉は号西暦４２４から４５３年に当たる. 166 Zen 禪 【現】禅 (C. Chan) Chinese chan is a transcription of Sanskrit dhyāna (Pāli jhāna) signifying a state of mental absorption and concentration. Dhyāna was also translated in Chinese as ding 定, and chan and ding are often combined to form the compound chanding 禪定, meaning “meditation. ” Buddhist meditation originally drew on the traditional practices of Indian yoga and then underwent distinctive developments of its own. Later, when the Zen school was established in China, a new understanding of chan also began to circulate widely. Suzuki used dhyāna to translate the word chan appearing in Chinese translations of scriptures of Indian provenance, “meditation” to translate the terms chan and chanding appearing Chinese writings term ding Abhidharmakośabhāṣya, and “Zen” in the context of the Zen school. The history of these terms is thus reflected in the way in which he translated them. 「禅」とは精神の安定と統一を意味するサンスクリット語 dhyāna （パーリ語 jhāna）の音写 語で「定」とも意訳されるので両者を合した「禅定」という漢語もよく用いられる. インド古来の伝統的修行法であるヨーガが仏教に取り入れられ独自の進展を遂げたものであ るが後に中国において禅宗が成立するとさらに新しい概念の禅が流行するようになった. 大拙はインド撰述の漢訳経典中の「禅」は①dhyāna を中国人の書中の「禅定・禅」および 『倶舎論』の「定」は②meditation を禅宗の用語としての「禅」は③Zen を用いており上記 のような禅の歴史を反映した英訳であることをそこに窺うことができる. Zendō 善導 【現】善導 (C. Shandao) A disciple of Dōshaku (613-681. Born in Linzi 臨淄, modern Shandong province. He completed the formulation of Chinese Pure Land teachings. Instead of the meditative form of nenbutsu, he advocated the chanting of the nenbutsu, and this had a great influence on the Pure Land teachings of Genkū. His writings include the Exposition of the Sūtra of Meditation, Ōjō raisan, Hōji san, Kannen bōmon and Hanju san, all of which are quoted in the Kyōgyōshinshō. Because he lived in the temple Guangmingsi 光明寺 in Changan 長安, he was also known as Master of Kōmyōji (Guangmingsi. He was counted by Shinran as the fifth of the seven patriarchs of the Pure Land teachings. 中国の臨淄（山東省）の人で道綽の弟子である.中国浄土教の大成者として著名であり従 来の観想念仏に対して称名念仏を勧め源空（法然）の浄土教に大きな影響を与えた.生没年 は 613-681. 『観経義』（『観無量寿仏経疏』）『往生礼讃』『法事讃』『観念法門』『般舟讃』 167 等を著し本テキスト中にはこの五書からの引用がある.長安の光明寺に住したことがよく知 られているので光明寺の和尚（和尚とは僧侶の弟子からその師に対する尊称）とも呼ばれる. 浄土真宗では親鸞にとっての七人の偉大な祖師（七祖）の第五に挙げられている. Zengetsu 善月 (C. Shanyue) A scholar-monk of the Southern Song dynasty. Born in Dinghai 定海, Siming 四明, in modern Zhejiang province. Courtesy name Guangyuan 光遠, literary name Baiting 柏庭. He wrote the epilogue to the Rakuhō monrui. 南宋の時代の学僧.字は光遠号は柏庭四明定海（浙江省）の人で生没年は 1149-1241. 『楽邦文類』の後序の作者である. zenken 善見 (S. sudarśana; C. shanjian) A medicinal tree said to grow in the Himalayas. The medicine produced from this tree is said to be the best of all medicines. 雪山にあると伝わる薬樹のことで最も勝れている薬をいう. Zenken 【現】善見 (C. Shanjian) An alternative name for Ajātaśatru. 阿闍世の異名. Zen school 禪宗 【現】禅宗(C. Chanzong; J. Zenshū) A branch of Buddhism in China and Japan whose followers regard Zen, or seated meditation, as the essence of Buddhism. The references in the Kyōgyōshinshō are to Chinese schools of Zen. 中国と日本の仏教の一派で禅または坐禅（See 禅）を仏教の神髄と考える人々の集まり.本 テキストでは中国の禅宗が言及されている. 168.

This trailer had given me diabetes. I love Terrence Malik, but he has been hit and miss. I can already see myself crying after watching this movie😅😅. Hollywood: Alright, Taika. You made Thor: Ragnarok and it was amazing! For your next movie, what do you want to do? TW: I want to make a Nazi movie where I play Hitler. Hollywood. TW. Hollywood. TW. Hollywood: Sold. Soooo spoilers for Star Wars. and Frozen 2. This movie to sum it up is miserable. The melancholy just never ends. I felt tortured as the film continued to dwell on the same conflict, never moving forward and there's absolutely no surprises when we find out what happens at the end. This is a 3 hour film full of exposition and pretty cinematography that Malick needs to get over. People - don't be fooled: Malick isn't some messiah artist trying to send a message, he's just a filmmaker that can't get over his pretty cinematography, so he slaps it in the edit and adds some exhausting, irrelevant voice over.
It truly hurts to say this about my once favorite director, but seriously. this was painful.

Wow good trailer. I actually have no idea what the mystery is about. Download torrent a hidden life cycle. A Hidden Life. Fingers crossed it doesn't rely solely on visuals (i.e. The Tree of Life. Download torrent a hidden life book. 中文名：阿兰达瓦卓玛 外文名：Alan Dawa Dolma 国籍：中国 出生日期：1987年7月25日 出生地：四川省甘孜藏族自治州丹巴县 职业：歌手 星座：狮子座 民族：藏族 代表作品：凤凰明日赞歌my life我的月光Voice of EARTH 籍贯：四川 毕业院校：解放军艺术学院声乐系 主要成就：上海亚洲音乐节新人总决赛亚军 ChinaRen最主流跨国新锐女艺人奖 中国原创歌曲“最佳视觉效果奖” 中国金唱片奖“最佳影视专辑奖” 第16届全球华语榜中榜魅力之星 全球华语榜中榜最佳创新演绎歌手 华语金曲奖“杰出华人歌手”奖 音乐先锋榜“先锋演绎歌手”奖 音悦V榜“内地风向女艺人奖 优酷年度十大MV奖 (《swear》) 新城国语力颁奖礼新人王 新城国语力颁奖礼最优秀歌曲奖 简介：阿兰达瓦卓玛(Alan Dawa Dolma)，在中国被称为阿兰（alan），1987年7月25日出生于四川省甘孜藏族自治州丹巴县巴底乡，是一位中国藏族女歌手，艾回九大歌姬之一的“唯美歌姬”，2006年初签约日本艾回唱片公司，开启了她在日本的演艺生涯. 2009年阿兰的第九张单曲《久远の河》于日本Oricon日销量榜上获得冠军，周销量榜上获得季军，打破王菲于1999年凭《EYES ON ME》打入同榜第九位的纪录，成为最高打入Oricon榜的中国歌手.是中国地区继邓丽君与王菲之后，成功进入亚洲市场的女歌手. 2011年回国后签约唱片公司乐华娱乐，并与2012年6月18日发行回国后的首张专辑《love song》，9月参与实景秀《鸟巢吸引》出演女主角“水晶女神”.2013年1月25日获得音乐先锋榜2012颁奖典礼“先锋演绎歌手”奖，4月13日获得“音悦V榜”年度盛典“内地风向女艺人"奖，11月3日出席新锐第五届全国校花大赛，担任嘉宾.2014年获封康巴第一美女. 从艺历程：【中国成长】 阿兰达瓦卓玛1987年7月25日出生，原籍丹巴（美人谷），在四川省康定长大.父亲是四川省的公务员，母亲原来是歌手. 阿兰8岁时开始学习二胡和歌唱.9岁时曾中央电视台的电视剧《太阳女神》中演出主要角色，并借此入学位于成都的四川音乐学院附属中学，接受了二胡的专门训练.16岁时被北京的解放军中国艺术学院声乐科录取，并拜李双江为师.2007年7月以优异成绩毕业. 2005年时由星文唱片公司以阿兰的名义发行了专辑《声声醉如兰》.2006年在第9届上海亚洲音乐节获银奖.同年春阿兰达瓦卓玛被AVEX看中. 日本发展 2007年，11月21日第一首单曲《明日赞歌》在日本首次亮相，唱片公司为阿兰在北海道拍摄的《明日赞歌》MV投资达1500多万日（约100多万人民币），因此阿兰正式出道. 2008年，3月5日在日本发行第二张日文EP《ひとつ》，6月首张中国EP《心战～Red Cliff～》在台湾发行，正式在中国地区出道，6月8日“NHKSave the Future 演唱会”与坂本龙一合作，压轴演唱《懐かしい未来～longing future～》. 2008年，7月2日，以五个月连续“创造地球的五大素”为题发表第三张单曲，初章为“地”的单曲《怀念的未来～longing future～》.8月13日，发表第四张单曲，“创造地球的五大素”第二章“空”的单曲《天空之歌》.9月10日，发表第五张单曲，“创造地球的五大素”第三章“风”的单曲《风捎来的信》.10月15日，发表第六张单曲，“创造地球的五大素”第四章“火”的单曲《RED CLIFF～心战～》，此张单曲为吴宇森执导以三国历史为题材的电影《赤壁》的中文版及日文版主题曲，中文版名《心战～RED CLIFF～》，日文版名《RED CLIFF～心戦～》. 2009年，1月28日为东京迪士尼乐园25周年演唱纪念曲，2月4日发行由日本冲绳创作型歌手Cocco(31)为她制作的歌曲《群青の谷》，这是Cocco首次为他人提供词曲，为2009年5月遭受地震灾害的四川省，阿兰的家乡的复兴祈福. 2009年，3月4日发行了个人在日本的第一张专辑《Voice of Earth》，这张专辑以地球为主题，收录了阿兰自日本出道以来的8张单曲中的主要歌曲，3月5日出席由中国驻日本大使馆主办，各国驻日本大使夫人以及日本政商界夫人出席的迎接3. 8国际妇女节的晚宴，并演唱了电影《赤壁》的主题歌，《心战～RED CLIFF～》. 2009年，4月8日发行第9张个人EP《久远の河》，发行首周即登上日本“Oricon”公信榜的单曲排行榜周榜季军的位置，并在13日获得日销售冠军，打破了1999年王菲的纪录（第9位）. 2009年，4月13日阿兰演唱的电影《赤壁》下集《赤壁－决战天下》的主题曲《赤壁～大江东去～》及日文版主题曲《久远的河》，同时此曲成为Oricon单日销量榜冠军和本周销量榜季军，刷新了王菲的纪录（《eyes on me》），也成为阿兰至日本出道以来唱片销量的最好成绩，7月10日在中国推出了个人首张中文专辑《心的东方》，被冠以唯美歌姬的美誉. 2009年，8月开始赶赴日本a- nation的巡演，9月2日在日本发行个人的第10首单曲《BALLAD ~名もなき恋のうた~》，并作为卡通人物“蜡笔小新”真人版电影的同名主题曲发行，这是阿兰第二次为电影演唱主题曲，11月25日发行第二张日文专辑《My Life》，一共收录了15首歌曲，其中有阿兰独立创作的歌曲. 2010年，1月14日个人首次巡回演唱会第一站在名古屋Zepp Nagoya举行，同月在大阪，1月24日在东京举办第二场及第三场个人演唱会《alan 1st concert - voice of you》， 2月3日发行的第十二单曲《犬夜叉》主题歌《Diamond》. 2010年4月16日发行了第二张国语专辑《兰色 ～Love Moon Light～》.由音乐人菊池一仁林明阳金大洲等共同制作完成，6月12日参加日本国家馆日的演出，7月在东京大阪两地连续举办3场alan symphony交响乐演唱会. 2010年，7月7日发行第十三首单曲《风に向かう花》（迎风的花），也是电影《福勒绝望剑》主题曲，这是阿兰第四次为电影演唱主题曲，7月23至24日在东京文化村音乐厅举行“alan symphong 2010”演唱会，阿兰第一次率电声乐队与交响乐团合作. 2010年，8月6日阿兰的第二张中文专辑《兰色~Love Moon Light~》在香港改版上市，收录单曲《有ME就好》并凭借《有ME就好》获得新城国语力电台单周冠军，10月13日发行第十四首单曲《悲しみは雪に眠る》，其主打歌《悲しみは雪に眠る》被用为电影《樱田门外之变》主题曲. 2011年，3月2日发行首张日文精选专辑《JAPAN PREMIUM BEST & MORE》，专辑包括2CD+DVD初回限定版2CD+DVD通常版及CD Only版三种样式，收录了阿兰出道以来所发行的14支日文单曲，还加赠了4首新曲来回馈乐迷们对她的追随. 2011年，6月29日发行第十五首单曲《みんなでね ～PANDA with Candy BEAR's～/生きる》，这首歌是由阿兰的制作人菊池一仁和日本配乐师河野圭为了支持大熊猫“力力”和“真真”，还有上野动物园熊猫保护基金而创作的，这两只熊猫来自四川，他们也同是“连结中日友谊”的信使，同时发表了双A面单曲《生きる》（活着）是一首励志歌曲，由日本的作词人松本隆为这首歌填词. 2011年，7月31日个人第7场演唱会“JAPAN PREMIUM BEST & MORE LIVE 2011”在昭和女子大学人见纪念讲堂举行，在这次“alan JAPAN PREMIUM BEST&MORE LIVE2011”的演唱会中，滨崎步幸田来未等歌手都特意送上花篮庆祝. 回国发展 2011年，11月18日新浪首播阿兰2011年单曲《我回来了》，与此同时于11月22日签约唱片公司乐华娱乐，12月12日参加上海外滩画报暨创刊十周年庆典，并演唱歌曲《我回来了》，同时《alan JAPAN PREMIUM BEST & MORE LIVE 2011》在日本发行，12月31日与胡歌参加安徽卫视国剧盛典，合唱电视剧《步步惊心》主题曲《一念执着》. 2012年，1月19日参加北京台网络春晚，现场演唱歌曲《心战》，4月13日参加第16届全球华语榜中榜演唱歌曲《我回来了》，4月23日参加舞林大会半决赛演出歌曲《天地记》，5月1日在舞林大会的总决赛舞台上首度献唱歌曲《以爱相宜》. 2012年，6月18日发行回国后的首张专辑《love song》，7月27日参加CCTV-1歌会《北京祝福你》，演唱《相亲相爱》《北京祝福你》等，9月参与实景秀《鸟巢吸引》出演女主角“水晶女神”. 2012年，10月27日参加重庆奉节《永远的三峡》晚会，演唱《洞中仙》《BABY BABY》等，12月11日阿兰获得号称“华语乐坛格莱美”的华语金曲奖中的“杰出华人歌手”奖，并在现场演唱歌曲《凤凰》. 2013年，1月13日参加康巴卫视藏历春晚并演唱歌曲《凤凰》和西藏卫视藏历春晚演唱歌曲《以爱相宜》，1月17日参加cctv-4《龙年我们一起走过》，演唱歌曲《凤凰》，1月25日阿兰获得音乐先锋榜2012颁奖典礼“先锋演绎歌手”奖，现场演唱歌曲《BABY BABY》. 2013年，2月2日参加cctv15音乐频道2013新民歌演唱会，演唱歌曲《你是我心内的一首歌》，4月9日参加湖南卫视选秀节目《中国最强音》，演唱歌曲《呼唤》. 2013年，4月13日获得“音悦V榜”年度盛典“内地风向女艺人"奖，并演唱了歌曲《凤凰》，6月21日参加CCTV音乐频道的《新民歌演唱会》第三季 ，现场演唱歌曲《Baby Baby》. 2013年，7月14日出席2013上海碧海金沙Y-POP音乐派对，演唱歌曲《sign》《凤凰》《呼唤》等，11月3日与蔡依林韩庚参加西安以纯演唱会，出席新锐第五届全国校花大赛，担任嘉宾. 2016年跨足影视，在电影《女汉子真爱公式》中首次触电大荧幕.2018年8月10日，与微软小冰合作推出的单曲《好热好热》上线，歌词曲调魔性洗脑. 2018年5月参与录制爱奇艺首档实景文博谈话节目《博物奇妙夜》，6月为古装奇幻剧《钟馗捉妖记》演唱主题曲《转念》. 2019年10月，与邓伦合作演唱《海棠经雨胭脂透》片尾曲《等爱》. 荣誉记录：音乐奖项 2013-04-18 第17届 全球华语榜中榜”最佳创新演绎歌手“奖 （获奖） 2013-04-13 “音悦V榜”年度盛典“内地风向女艺人"奖 （获奖） 2013-01-25 音乐先锋榜2012颁奖典礼“先锋演绎歌手”奖 （获奖） 2012-12-11 华语金曲奖中的“杰出华人歌手”奖 （获奖） 2012 第16届 全球华语榜中榜魅力之星 （获奖） 2010 第七届 中国金唱片奖“最佳影视专辑奖” （获奖） 2010 Music Radio音乐之声推荐唱片 （获奖） 2010 新城 国语力新人王 （获奖） 2010 新城国语力歌曲 （获奖） 2009 第29届 “香港金像奖”最佳原创电影歌曲 大江东去 （提名） 2009 中国原创歌曲奖“最佳视觉效果奖” （获奖） 2008 第28届 “香港金像奖”最佳原创电影歌曲 心战 （提名） 2006 第九届 上海亚洲音乐节亚洲新人总决赛亚军 （获奖） MV获奖 2010 优酷BQ红人榜年度指数MV 我的月光 （获奖） 2009 优酷BQ红人榜年度十大MV奖 swear （获奖） 时尚魅力评选 2014 康巴第一美女 （获奖） 2011-12-09 2011瑞丽造型大赏派对获得年度唯美造型女歌手奖 （获奖） 2010 ChinaRen社区最主流跨国新锐女艺人奖 （获奖） 2008 东方早报—摩登上海口碑指数大赏2008“年度摩登人物” （获奖） 亚洲影响力东方盛典 2015 亚洲影响力最佳风采奖 （获奖） [更多] 举报.

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