木曜日, 5月 11, 2017

The Ryogonkyo, or Surangama Sutra (résumé) 楞厳経




The Dharanis,The Sutras(禅インド関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/the-sutras.html

 The Lankavatara Sutra, or Ryogakyo (extracts) 楞伽経

http://nam-students.blogspot.jp/2017/05/the-lankavatara-sutra-or-ryogakyo.html



The Ryogonkyo, or Surangama Sutra (résumé) 楞厳経


Manual of Zen Buddhism: II. The Dharanis

http://www.sacred-texts.com/bud/mzb/mzb02.htm



Manual of Zen Buddhism: III. The Sutras

http://www.sacred-texts.com/bud/mzb/mzb03.htm

NAMs出版プロジェクト: The Sutras(禅インド関連サブインデックス)

http://nam-students.blogspot.jp/2017/05/the-sutras.html

大蔵経データベース



1:10
☆☆☆☆☆☆
General Prayer 楞厳呪 真言
general prayer
一般的な祈り[1]Bhikshusによってここにすべて存在するスランガマの神秘的な式は上記のように列挙されており、ダーマーの保護者であるすべてのナガとデヴァスに捧げられているのは、また、この修道院とその周辺地区の保護者である霊的存在のすべての聖なる集会にも。
8種類の災害に様々な苦しみを抱いている3つの邪悪な道にあるすべての存在が、苦しみから解放されるように!
4倍の恩恵を受けているトリプルワールドのすべての存在がメリットに参加できるように!
国家は平和的な繁栄を続け、戦争のすべての活動は止められよう!
風が吹き、雨が季節的に降って、人々は幸せに生きよう!
エクササイズに参加している集会全体がより高い願望を大切にしてください!
キャップで10段階を越えて、そしてこれほど難しいことはありません!
この修道院は静かな生活をして、外乱から解放されるように。
そして、客や信者は信仰だけでなく、知恵と至福の中で成長します!
過去、現在、未来、そしてマハプラニナ・パラミタの十四階にあるすべての仏陀と菩薩 - マハザッタヴァにすべてを祈ります!

[1。これは、Surangama dharaniを引用した後、テキストから推測されるように、読み込まれます。]

 楞厳経
『楞厳経』巻六 訳注 - 妙心寺 (Adobe PDF)

www.myoshinji.or.jp/.../bulletion%20of%20myoshinji-school-...

楞厳経』巻六. 訳注. 教学研究委員会編. (小川太龍・野口善敬・廣田宗玄・堀. 祥岳・本 多道隆・丸毛俊宏〔五十音順〕. ) 《解説》. (一)『楞厳経』について. 『楞厳経』は、具名を『 大仏頂如来密因修証了義諸菩薩万行首楞厳経』といい、一般には略称で『首楞厳. 経』.


3:5

The Ryogonkyo, or Surangama Sutra (résumé) 楞厳経

V

THE RYOGONKYO, OR SURANGAMA SUTRA[1]

There are in the Chinese Tripitaka two sutras bearing the title, "Surangama", but they are entirely different in contents. The first one was translated into Chinese by

[1. "Sutra of Heroic Deed".]

Kumarajiva between 402-412 and consists of two fascicles. The second one in ten fascicles was translated by Paramiti in 705, and this is the one used by the Zen and also by the Shingon. The reason why it is used by the Shingon is because it contains the description of a mandala and a mantram called "Sitatarapatala" (white umbrella), the recitation of which, while practising the Samadhi, is supposed to help the Yogin, as the Buddhas and gods will guard him from the intrusion of the evil spirits. But the general trend of thought as followed in this sutra is Zen rather than Shingon. It was quite natural that all the commentaries of it belong to the Zen school. The terms used here are somewhat unusual--especially those describing the Mind. The sutra is perhaps one of the later Mahayana works developed in India. It treats of highly abstruse subjects. Below is a synopsis of it.

1. The sutra opens with Ananda's adventure with an enchantress called Matanga who, by her magic charm, entices him to her abode. The Buddha, seeing this with his supernatural sight, sends Manjusri to save him and bring him back to the Buddha. Ananda is thoroughly penitent and wishes to be further instructed in the art of controlling the mind. The Buddha tells him that all spiritual discipline must grow out of a sincere heart and that much learning has no practical value in life, especially when one's religious experience is concerned. Ananda had enough learning, but no Samadhi to stand against the influence of a sorceress.

2. The reason why we go through the eternal cycle of birth and death and suffer ills incident to it is our ignorance as to the source of birth and death, that is, because Mind-essence is forgotten in the midst of causal nexus which governs this world of particular objects.

This Mind-essence is variously characterized as something original, mysterious, mysteriously bright, illumining, true, perfect, clear as a jewel, etc. It is not to be confused with our empirical mind, for it is not an object of intellectual discrimination.

Ananda is asked to locate this Mind-essence. But, as his mind moves along the line of our relative experience, he fails to give a satisfactory answer. He pursues objective events which are subject to birth and death; he never reflects within himself to try to find the Mind bright and illumining which makes all his experiences possible.

3. Even the Bodhisattva cannot pick up this mysteriously transparent Essence out of a world of individual things. He cannot demonstrate its reality by means of his discerning intelligence. It is not there. But that the Essence is there is evident from the fact that the eye sees, the ear hears, and the mind thinks. Only it is not discoverable as an individual object or idea, objective or subjective; for it has no existence in the way we talk of a tree or a sun, of a virtue or a thought. On he other hand, all these objects and thoughts are in

t" the Mind-essence, true and original and mysteriously bright. Our body and mind is possible only when thought of in connection with it.

4. Because since the beginningless past we are running after objects, not knowing where our Self is, we lose track of the Original Mind and are tormented all the time by the threatening objective world, regarding it as good or bad, true or false, agreeable or disagreeable. We are thus slaves of things and circumstances. The Buddha advises that our real position ought to be exactly the other way. Let things follow us and wait our commands. Let the true Self give directions in all our dealings with the world. Then we shall all be Tathagatas. Our body and mind will retain its original virtue bright and shining. While not moving away from this seat of enlightenment, we shall make all the worlds in the ten quarters reveal themselves even at the tip of a hair.

5. Manjusri is Manjusri; he is absolute as he is; he is neither to be asserted nor to be negated. All assertions and negations start from the truth of this absolute identity, and this is no other than the originally illuminating Mind-essence. Based on this Essence, all the conditions that make up this world of the senses are fulfilled: we see, we hear, we feel, we learn, and we think.

6. Causation belongs to a world of opposites. It cannot be applied to the originally bright and illumining Essence. Nor can one ascribe to it "spontaneous activity", for this also presupposes the existence of an individual concrete substance of which it is an attribute. If the Essence is anything of which we can make any statements either affirmative or negative, it is no more the Essence. It is independent of all forms and ideas, and yet we cannot speak of it as not dependent on them. It is absolute Emptiness, sunyata, and for this very reason all things are possible in it.

7. The world including the mind is divisible into five Skandha (aggregates), six Pravesha (entrances), twelve Ayatana (seats), and eighteen Dhatu (kingdoms). They all come into existence when conditions are matured, and disappear when they cease. All these existences and conditions take place illusively in the Tathagata-garbha which is another name for the Mind-essence. It is the latter alone that eternally abides as Suchness bright, illumining, all-pervading, and immovable. In this Essence of eternal truth there is indeed neither going nor coming, neither becoming confused nor being enlightened, neither dying nor being born; it is absolutely unattainable and unexplainable by the intellect, for it lies beyond all the categories of thought.

8. The Tathagata-garbha is in itself thoroughly pure and all-pervading, and in it this formula holds: form is emptiness and emptiness is form. Rupam sunyata, sunyateva rupam. This being so, the Essence which is the Tathagata-garbha reveals itself in accordance with thoughts and dispositions of all beings, in response to their infinitely-varied degrees of knowledge, and also to their karma. In spite of its being involved in the evolution of a world of multiplicities, the Essence in itself never loses its original purity, brilliance .or emptiness, all of which terms are synonymous.

9. The knowledge of an objective world does not come from objects, nor from the senses; nor is it mere accident; nor is it an illusion. A combination of the several conditions or factors is necessary to produce the knowledge. But mere combination is not enough. This combination must take place in the originally pure, bright, illuminating Essence, which is the source of knowledge.

When this is realized, all the worlds in the ten quarters including one's own existence are perceived as so many particles of dust, floating, rising, and disappearing like foam, in the vast emptiness of space which the one illuminative Mind-essence eternally pervades.

10. The question: When the Tathagata-garbha is in itself so pure and undefiled, how is it possible that we have this world of mountains, rivers, and all other composite forms which are subject to constant changes and transformations?

This doubt comes from not understanding the absolute nature of the purity of the Essence. For by purity is not meant relative purity, which is only possible by establishing a dualistic conception of reality. The Essence is neither in the world nor of the world, nor is it outside the world. Therefore the question, which is based on a dualistic interpretation of reality, is altogether irrelevant when applied to the nature of the Essence and its relation to the world.

Hence this remarkable statement: The Tathagata-garbha, which is mysteriously bright and illuminating as the Mind-Essence, is neither to be identified nor not to be identified [with the world]; it is at once this and not-this.

11. Yajnadatta, a citizen of Sravasti, one morning looked into the mirror and found there a face with the most charming features. He thought his own head disappeared and thereby went crazy. This story is used to illustrate the stupidity of clinging to relative knowledge which rises from the opposition of subject and object. As we cling to it as having absolute value, a world of topsyturviness comes to extend before us. The original bright and charming face is possessed by every one of us only when we realize the fact by reflecting within ourselves, instead of running after unrealities.

12. Now Ananda wants to know how to get into the palatial mansion, which he is told to be his own. He is not in possession of the key wherewith he can open the entrance door. The Buddha teaches him in this way. There are two methods to effect the entrance, both of which being complementary must be practised conjointly. The one is Samatha and the other Vipasyana. Samatha means "tranquillization" and vipasyana "contemplation".

By Samatha the world of forms is shut out of one's consciousness so that an approach is prepared for the realization of the final stage of enlightenment. When one's mind is full of confusion and distraction, it is no fit organ for contemplation. By Vipasyana is meant that the Yogin is first to awaken the desire for enlightenment, to be firmly determined in living the life of Bodhisattvahood, and to have an illuminating idea as regards the source of the evil passions which are always ready to assert themselves in the Tathagata-garbha.

13. When this source is penetrated by means of Prajna, the entrance is effected to the inner sanctuary, where all the six senses are merged in one. Let the Prajna penetration enter through the auditory sense as was the case with Kwannon Bosatsu, and the distinctions of the six senses will thereby be effaced; that is to say, there will then take place an experience called "perfect interfusion". The car not only hears but sees, smells, and feels. All the barriers between the Sensory functions are removed, and there is a perfect interfusion running between them; each Vijnana then functions for the others.

The Buddha tells Rahula to strike the bell and asks the assembly what they hear. They all say that they hear the bell. The bell is struck again, and they again say that there is a sound which they hear; and that when the bell ceases to ring there is no sound. This questioning and answering .is repeated for a few times, and finally the Buddha declares that they are all wrong, for they are just pursuing what does not properly belong to them, forgetting altogether their inner Essence which functions through those objective mediums or conditions. The Essence is to be grasped and riot the hearing, nor the sound. To take the latter for reality is the result of confused mentality. By the practice of Vipasyana this is to be wiped off so that the Mind-essence is always recognized in all the functions of an empirical mind as- well as in all the phenomena of the so-called objective world. By thus taking hold of the Mind-essence, there is a "perfect interfusion" of all the six Vijnanas, which constitutes enlightenment.

14. The root of birth and death is in the six Vijnanas and what makes one come to the realization of perfect interfusion is also in the six Vijnanas. To seek enlightenment or emancipation or Nirvana is not to make it something separate from or independent of those particularizing agents called senses. If it is sought outside them, it nowhere exists, or rather it becomes one of particular objects and ceases to be what in itself it is. This is why the unattainability of Sunyata is so much talked about in all the Mahayana sutras.

In the true Essence there is neither samskrita (created) nor asamskrita (uncreated); they are like Maya or flowers born of hallucination. When you attempt to manifest what is true by means of what is erroneous, you make both untrue. When you endeavour to explain object by subject and subject by object, you create a world of an endless series of opposites, and nothing real is grasped. To experience perfect interfusion, let all the opposites, or knots as they are called, be dissolved and a release takes place. But when there is anywhere any clinging of any sort, and an ego-mind is asserted, the Essence is no more there, the mysterious Lotus fades.

15. The Buddha then makes some of the principal persons in the assembly relate their experience of perfect interfusion. That of Kwannon among them is regarded as most remarkable. His comes from the auditory sense as his name implies. It leads him up to the enlightened state of consciousness attained by all the Buddhas, and he is now Love incarnate. But at the same time he identifies himself with all beings in the six paths of existence whereby he knows all their inner feelings and aspirations reaching up towards the love of the Buddha. Kwannon is thus able to reveal himself anywhere his help is needed, or to any being who hears him. The whole content of the Kwannon sutra is here fully confirmed.

16. Learning is not of much avail in the study of Buddhism as is proved by the case of Amanda, who being enticed by the magical charm of a courtesan was about to commit one of the gravest offences. In the practice of Samadhi the control of mind is most needed., which is Sila (moral precept). Sila consists in doing away with the sexual impulse, the impulse to kill living beings, the impulse to take things not belonging to oneself, and the desire to eat meat. When these impulses are kept successfully under restraint, one can really practise meditation from which Prajna grows; and it is Prajna that leads one to the Essence when the perfect interfusion of all the six Vijnanas is experienced.

17. We here come to the esoteric part of the Surangama Sutra where the establishment of the mandala is described, together with the mantram. In this mandala the Samadhi is practised for three weeks or for one hundred days, at the end of which those richly endowed may be able to realize Srotapannahood.

18. Next follows the description of more than fifty stages of attainment leading to final enlightenment and Nirvana; then effects of various karma by which beings undergo several forms of torture in hell are explained; then the causes are given by which beings are transformed into varieties of evil spirits and of beast forms. They, however, come back to the human world when all their sins are expiated. There are beings who turn into ascetics or heavenly beings.

19. While disciplining himself in meditation the Yogin is liable to be visited by all kinds of evil beings whereby he is . constantly assailed by hallucinations of various natures. These are all due to highly-accentuated nervous derangements, and the Yogin is advised to guard himself against them.

When the Yogin has all these mental disturbances well under control, his mind acquires a state of tranquillity in which his consciousness retains its identity through his waking and sleeping hours. The modern psychologist would say that he is no more troubled with ideas which are buried, deeply repressed, in his unconsciousness; in other words, he has no dreams. His mental life is thoroughly clear and calm like the blue sky where there are no threatening clouds. The world with its expansion of earth, its towering mountains, its surging waves, its meandering rivers, and with its infinitely variegated colours and forms is serenely reflected in the mind-mirror of the Yogin. The mirror accepts them all and yet there are no traces or stains left in it-just one Essence bright and illuminating. The source of birth and death is plainly revealed here. The Yogin knows where he is; he is emancipated.

20. But this is not yet all. The Yogin must be philosophically trained with all his experiences and intuitions to have a clear, logical, penetrating understanding of the Essence. When this is properly directed, he will have no more confused ideas introduced by misguided philosophers. Along with the training in Samatha, the cultivation of Vipasyana is to be greatly encouraged.




参考:

円覚経』(えんがくきょう)、正式名称『大方広円覚修多羅了義経』(Mahāvaipulya pūrṇabuddhasūtra prassanārtha sūtra, だいほうこうえんがくしゅたらりょうぎぎょう)は、の仏陀多羅訳とされる。1巻。見《佛書解說大辭典》第一卷281頁。

仏教中国で撰述された経典疑経または偽経)の一つで、「大円覚心」を得るための方法を説く。

沿革

7世紀末より8世紀初めにかけての成立であると考えられているが、初期の禅宗の灯史である『伝法宝紀』(でんほうぼうき、713年)に早くも引用されている。その後、圭峰宗密(780年 - 841年)により大々的に喧伝され、また所依とされるようになった。

さらに後世、同じく中国撰述経典である『楞厳経』(りょうごんきょう、具名『大仏頂如来密印修証了義諸菩薩万行首楞厳経』)と共に「教禅一致」を説く経典と見なされ、宋・元・明と時代が下がるに従って重視されるようになった。なお、道元は「教禅一致」に批判的な立場で、この二経の価値を全く否定したということが知られる。

テキスト



仏教の経典「首楞厳経(シュリョウゴンギョウ)」の漢訳と国訳が掲載されている資料を探している。 | レファレンス協同データベース

http://crd.ndl.go.jp/reference/modules/d3ndlcrdentry/index.php?page=ref_view&id=1000130361

仏教の経典「首楞厳経(シュリョウゴンギョウ)」の漢訳と国訳が掲載されている資料を探している。

回答

(Answer)

以下の資料を提供した。

『国訳大蔵経 〔経部〕 4』(国民文庫刊行会編 国民文庫刊行会 1917)

 〔解題〕p1-6「首楞厳経解題」によると、「本経は具に『大佛頂如来密因修證了義諸菩薩萬行首楞厳経』といひ、略して『首楞厳経』と称し」とある。

 〔国訳〕p1-272「国訳首楞厳経」に国訳あり。

 〔漢訳〕p1-107「大佛頂如来密因修證了義諸菩薩萬行首楞厳経」に漢訳あり。


『大正新修大蔵経 19 密教部』(大正新修大蔵経刊行会編 大正新修大蔵経刊行会 1963)

 p106-155「大佛頂如来密因修證了義諸菩薩萬行首楞厳経」に漢訳あり。なお、No.945はp105から始まっており、「新印大佛頂首楞厳経序」、「大佛頂如来萬行首楞厳経序」が掲載されている。


『昭和新纂国訳大蔵経 経典部 7』(名著普及会 1977)

 p245-440「首楞厳経」に国訳あり。



第一書房:国訳大蔵経

http://www.daiichishobo.co.jp/shinkan/shokai/241.html


国訳大蔵経 全31冊 


国訳大蔵経は経部14巻、論部15巻、戒律研究2巻よりなる一大仏教叢書である。厖大な一切経の中から最も基本的な経論と律蔵を選択し、それらに開題・国訳・註記・漢訳原文を付したものである。国訳に際しては総ルビを付して仏教の字句の読み方の規律を示している。

国民文庫刊行会 編

出版年 1974

復刻/各A5判

経部1~14・論部1~15 各9,500円+税

付録上12,000円+税 付録下10,000円+税

セット 本体297,500円+税

日本図書コード(セット) ISBN978-4-8042-0241-9 C3315 \297500E

経部(全14巻)

0242-6 1巻

(分売不可) 法華経三部開題・国訳無量義経・国訳妙法蓮華経・国訳仏説観普賢菩薩行法経・浄土三部経解題・国訳仏説無量寿経・国訳仏説観無量寿経・国訳仏説阿弥陀経・浄土三部経大意・漢訳原文・浄土三経校訂記

0243-3 2巻 摩訶般若波羅蜜経解題・国訳摩訶般若波羅蜜経・漢訳原文

0244-0 3巻 国訳摩訶般若波羅蜜経・大般若波羅蜜多経第十般若理趣分解題・国訳大般若波羅蜜多経第十般若理趣分・金剛般若波羅蜜経解題・国訳金剛般若波羅蜜経・仁王般若波羅蜜経解題・国訳仁王般若波羅蜜経・摩訶般若波羅蜜多心経解題・国訳摩訶般若波羅蜜多心経・勝鬘獅子吼一乗大方便方広経解題・国訳勝鬘獅子吼一乗大方便方広経・梵網経解題・国訳梵網経・漢訳原文

0245-7 

4巻

(分売不可) 大方広円覚修多羅了義経解題・国訳大方広円覚修多羅了義経・大乗入楞伽経解題・国訳大乗入楞伽経・首楞厳経解題・国訳首楞厳経・漢訳原文

0246-4 5巻 華厳経の国訳に就いて・大方広仏華厳経解題・国訳大方広仏華厳経・漢訳原文

0247-1 6巻 国訳大方広仏華厳経・漢訳原文

0248-8 7巻 国訳大方広仏華厳経・漢訳原文

0249-5 8巻 大般涅槃経開題・大般涅槃経疏釈、大般涅槃経科文・国訳大般涅槃経・漢訳原文

0250-1 9巻 国訳大般涅槃経・漢訳原文

0251-8 10 維摩詰所説経解題・国訳維摩詰所説経・大毘廬遮那成仏神変加持経解題・国訳大毘廬遮那成仏神変加持経・解深密経解題・国訳解深密経・大乗本生心地観経報恩品解題・国訳大乗本生心地観経報恩品・漢訳原文

0252-5 11 金光明最勝王経解題・国訳金光明最勝王経・過去現在因果経解題・国訳過去現在因果経・仏垂般涅槃略説教誡経解題・国訳仏垂般涅槃略説教誡経・仏説四十二章経解題・国訳仏説四十二章経・仏説尸迦羅越六方礼経玉耶経解題・国訳仏説尸迦羅越六方礼経玉耶経・諸経要集所行蔵解題・国訳諸経要集・国訳所行蔵・漢訳原文

0253-2 12 弥蘭陀王問経解題・国訳弥蘭陀王問経・法句経長老偈長老尼偈解題・国訳法句経・国訳長老偈・国訳長老尼偈

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論部(全15巻)

0258-7 1巻 大智度論解題・国訳大智度論

0259-4 2巻 国訳大智度論

0260-0 3巻 国訳大智度論

0261-7 4巻 国訳大智度論

0262-4 5巻 大乗起信論開題・国訳大乗起信論・大乗法界無差別論解題・国訳大乗法界無差別論・三論解題・釈僧叡序(中論)・国訳中論・釈僧筆序(百論)・国訳百論・釈僧叡序(十二門論)・品目(十二門論)・国訳十二門論・十住毘姿沙論易行品解題・国訳十住毘姿沙論易行品・無量寿経優姿提舎願生偈開題・国訳無量寿経優姿提舎願生偈・法華論開題・国訳妙法蓮華経優姿提舎・金剛頂瑜伽中発阿耨多羅三貌三菩提心論開題・国訳金剛頂瑜伽中発阿耨多羅三貌三菩提心論・菩提心論科節

0263-1 6巻 瑜伽師地論解題・国訳瑜伽師地論

0264-8 7巻 国訳瑜伽師地論

0265-5 8巻 国訳瑜伽師地論

0266-2 9巻 国訳瑜伽師地論・瑜伽論条目

0267-9 10

(分売不可) 成唯識論開題・国訳成唯識論・摂大乗論本解題・国訳摂大乗論本・摂大乗論本条目

0268-6 11 国訳阿毘達磨倶舎論序文・阿毘達磨倶舎論解題・国訳阿毘達磨倶舎論

0269-3 12 国訳阿毘達磨倶舎論

0270-9 13

(分売不可) 国訳阿毘達磨倶舎論・入阿毘達磨論解題・国訳入阿毘達磨論・十地経論解題・国訳十地経論・国訳異部宗輪論序文・異部宗輪論解題・国訳異部宗輪論・(附)結集史分派史考

0271-6 14 大品解題・小品解題・国訳大品・国訳小品

0272-3 15 成実論解題・国訳成実論・因明入正理論解題・国訳因明入正理論

0256-3 付録1 戒律研究 上

0257-0 付録2 戒律研究 下


国訳大蔵経 経部 4

 著者名等   国民文庫刊行会/編  ≪再検索≫

 出版者    第一書房

 出版年    1974

 大きさ等   22cm 869p

 注記     復刻

 NDC分類  183

 内容     内容:大方広円覚修多羅了義経解題. 国訳大方広円覚修多羅了義経ほか

 書誌番号   3-0190500464




首楞厳経 - WikiArc

http://labo.wikidharma.org/index.php/首楞厳経

首楞厳経

しゅりょうごんきょう

1.『大仏頂如来密因修証了義諸菩薩万行首楞厳経(だいぶつちょうにょらいみついんしゅしょうりょうぎしょぼさつまんぎょうしゅりょうごんきょう)』のこと。十巻。唐の般刺密帝(はらみてい)訳。疑経ともいわれる。首楞厳は梵語シューランガマ(śūraſgama)の音写で、一切事究竟堅固(いっさいじくきょうけんご)と漢訳し、三昧(さんまい)の名。『教行信証』には修行と摩障(ましょう)の関係を説くのに引用され、また第五巻に二十五聖(しょう)の円通(えんずう)が説かれてあり、その中の第二十四に大勢至菩薩念仏円通を説き明かす。 (化巻 P.453, 尊号 P.647) 


2.『首楞厳三昧経(しゅりょうごんざんまいきょう)』のこと。二巻。後秦の鳩摩羅什(くまらじゅう)訳。仏が、堅意(けんい)菩薩が菩提をすみやかに得る法を問うたのに対してこの三昧(さんまい)を説き、また舎利弗(しゃりほつ)が魔境を遠離(おんり)する道を問うたのに対して、魔境を現してこれを退治して証明せられたことを説いた経典である。 (浄土 P.576



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