法藏館

唯識思想では、菩薩が仏になる道筋を、虚妄分別の止滅から意言分別の智慧の獲得として明らかにし、さらに、仏の正覚の智慧を、無分別智と無分別後得智に分けて明らかにすることで、自利利他を完成した仏の智慧の根本を明らかにしている。
唯識思想が説く仏の智慧を基本として、浄土教で説かれる法蔵菩薩と阿弥陀仏の根源的意味を明らかにすることで、往相回向・還相回向が説かれる意義を明確にする。

序文

第一章 「虚妄分別」と「意言分別」とは
　一、ラトナーカラシャーンティの唯識説――虚妄分別の成立
　二、虚妄分別（煩悩）と菩提について
　三、虚妄分別とは何か
　四、虚妄分別（迷い）から意言分別（智慧）へ
　五、ラトナーカラシャーンティの、梵文『般若波羅蜜多論』の「菩薩の修道論」
　六、「意言分別」も、「虚妄分別」のアーラヤ識の如く、種子を有する
　七、「意言分別」とは何か
　八、意言分別とはどのような分別であるか
　九、意言分別と解脱（唯識の真観）
　十、「虚妄分別」より「意言分別」へ、さらに「無分別智（唯識の真観）」へ――「蛇・藤蔓・四塵の譬」によって解説する
　十一、「無分別智」の成立
　十二、梵文『入無分別陀羅尼経』を引用して、「無分別智・無分別後得世間智」を解説する
　十三、釈尊の「金剛座」での沈黙と、その後の伝道、説法の開始
　十四、無分別智の行者は「唖人の如く」、無分別後得智の行者は「非唖人の如し」
　十五、「無分別智」は無分別であるのに、何故、「智」であるか

第二章 『無量寿経優波提舎願生偈註』（浄土論）
　一、『浄土論』の修行者は法蔵菩薩である
　二、「一法句者謂清浄句」とは
　三、一法（法身、無分別智、清浄句）と一法句（受用身と変化身、後得清浄世間智）について

第三章　曽我先生の法蔵菩薩＝阿摩羅識説に菩薩像を問う
　一、阿摩羅識（amalavijnana）とは何か
　二、阿摩羅識という言葉が消えて「幻師」という言葉が現れる
　三、「幻師」という言葉は『摂大乗論』に引き継がれる
　四、菩薩は因果の相を、幻師の如く了別する
　五、菩薩は無分別後得智・幻術師・受用身（仏身）である

第四章　唯識より浄土教の菩薩像を問う
　一、「往相廻向」「還相廻向」について改めて問う
　二、金剛法座の釈尊に「往相、還相」論は可能であるか
　三、『浄土論註』の還相廻向に対する小川説批判
　四、菩薩はすでに受用身（仏身）である
　五、「巧方便廻向」について小川説を批判する――菩薩は衆生に先がけてすでに成仏している
　六、「善巧摂化」と十波羅蜜
　七、十波羅蜜とは何であるか
　八、『大乗荘厳論』等より、浄土教の菩薩像を問う
　九、菩薩の「往相廻向」「還相廻向」について

結び
資料
跋文

判型・ページ数 4-6・138ページ

昭和11年、石川県白山市に生まれる。昭和34年、大谷大学文学部仏教学科卒業。昭和39年、名古屋大学大学院印度哲学専攻、博士課程単位取得。名古屋大学文学部助手、名城大学教授を歴任。 現在、名古屋大学名誉教授。文学博士(論文博、名古屋大学)。真宗大谷派嗣講。瑞宝章受章。
主な著書に、『インド後期唯識思想の研究』、『アビダルマ仏教とインド思想』(共著)、『「いのち」の意味』、『真宗の「命観」――私たち人間が仏となること』、『「人間の悪」に対する裁きと救い』、『悪人、善鸞は救われましたか?』、『文学者 三島由紀夫と仏教』、『世親の浄土論と瑜伽行唯識』、『浄土論の唯識思想』ほか。

 

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