翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
相入。三約＿二佛土毛吼＿一。一多相入。四約＿二須彌芥子＿一。麤細相
入。五約＿二凡聖＿一。内外相入。問須彌大海。入＿二芥子中＿一。麤細相
違。如何能入。解云。西方諸師。略作＿二 三釋＿一。一云。一切以＿レ
如爲＿レ體。以＿三所依￣ノ如離＿二諸相＿一故。能依諸法。無＿二定大小＿一。一
云。一切諸法。皆不＿レ離＿レ識。隨＿二心所變＿一。亦無＿二定相＿一。一云。一
切諸法。因緣道理。皆無＿二定相＿一。由＿二此道理＿一。大小相入。一
念多劫。准＿レ此應＿レ知。若爾。三無數劫。應＿レ無＿レ有＿レ異。何故。
經三僧祇修行成佛。答此難不＿レ然。非＿二凡《割書：[考]凡下一本｜有＿二夫字＿一》等境＿一。
瑜伽等云。於＿二不思議＿一。强思量者。得＿二誑亂報＿一。
經。佛身不可思議衆生身不可思議世界不可思議。釋曰。
自下重讚。佛身卽是。前一佛身也。衆生卽是。前衆生及
六道也。世界卽是四大。及前四種變。
經。佛現神足時十方諸天人得佛花三昧十恆河沙菩
薩現身成佛三恆河沙八部神王成菩薩道十千女人現
身得神通三昧。釋曰。此時衆得益。約＿レ此有＿二 四種＿一。可＿レ知。問
一世界中。多佛竝出耶。答輪王尚無。況乎佛者。問若爾
如何。十恆菩薩。現身成佛。答現身不＿レ成。但現身往＿二餘世
【右頁下段】
界＿一。得＿二成佛＿一也。如＿下法華經。龍女現身。往＿二他方＿一。成佛＿上。此
亦應＿レ爾。問若爾受持品云。千億菩薩現成正覺。如何會
釋。答佛名通＿二於十地＿一。大般若云。卽說＿二 十地＿一。名＿二 十種佛＿一。
初地卽得＿二菩提＿一。亦同義也。
經。善男子是般若波羅蜜有三世利益過去已說現在今
說未來當說諦聽諦聽善思念之如法修行。釋曰。自下讚＿二
般若益＿一。勸＿二《割書：[考]勸下一｜本有衆字》修行＿一。如＿レ文可＿レ知。
受持品第七。
將＿レ釋＿二此品＿一。略有＿二 二義＿一。一釋＿二品名＿一。二正釋＿レ文。釋＿二品名＿一
者。依＿二智度論＿一。由＿二信力＿一故。聞而奉行爲＿レ受也。由＿二念力＿一
故。文名《割書：[考]名台疏｜引作＿レ久》不＿レ失。名爲＿レ持也。此品明＿二 十三法師。
受持般若＿一。亦令＿二他受＿一名＿二受持品＿一。
經。爾時日光心念口言見釋迦牟尼佛現無量神力亦
見千華臺上寶滿佛是一切佛化身主復見千華葉世界上
佛其中諸佛各々說般若波羅蜜。釋曰。第二依＿レ文正釋。前
五品中。辨＿二正宗＿一訖。故下二品。依＿レ敎奉持。於＿レ 中有＿レ 二。初
明＿二受持＿一。後明＿二付屬＿一。此卽初也。於＿二 一品中＿一。初問答說＿二 十
【左頁上段】
三法師＿一。次付王受持。後時衆得益。盧舍那此云＿レ照也。報
佛淨土。遍＿二-周法界＿一。或可＿二義翻＿一。名爲＿二寶滿＿一。此化身主也。
梵網經云。我今盧舍那。方座蓮華臺等。卽是義也。
經。白佛言如是無量般若波羅蜜不可說不可解不可以
識識者。釋曰。自下第二。發言陳請。初讚。後請。過＿二言說＿一。
故。名＿二不可說＿一。過＿二想心＿一故。名＿二不可解＿一。過＿二覺觀＿一故。名＿レ不＿レ
可＿二以＿レ識識＿一。准＿レ 上可＿レ知。
經。云何諸善男子於是經中明了覺解如法爲一切衆生
開空法道。釋曰。正是請也。言＿レ開者。開發也。言＿レ道者。聖道
也。空法者。生空。法空也。
經。大牟尼言有修行十三觀門善男子爲大法王。釋曰。如
來正說。
經。從習忍至金剛頂皆爲法師依持建立。釋曰。第二別敍。
依謂所依。持謂攝持。爲＿二衆所依＿一。能攝＿二-持衆＿一。建＿二-立正法＿一。
經。汝等大衆應知佛供養而供養之應持百萬億天花天
香而以奉上。釋曰。第三勸供。可＿レ知。
經。善男子其法師者。釋曰。別釋＿二 十三法師＿一初總。後
【左頁下段】
別。
經。是皆種性菩薩。釋曰。自下次第別釋。分爲＿二 十三段＿一。是
卽初法師。
經。若在家婆差憂婆差若出家比丘比丘尼。釋曰。辨＿レ類差
別。婆差者。訛略也。正言＿二鄔婆索迦＿一。此云＿二近事男＿一。鄔婆
斯迦。此云＿二近事女＿一。
經。修行十善。釋曰。行＿二不殺等十善＿一。是内凡。伏忍。十住信
也。
經。自觀己身地水火風空識分分不淨。釋曰。修＿二不淨觀＿一
自有＿二 三種＿一。謂六大諸根。及三界也。皆是有漏。可＿二破壞＿一
故。名爲＿二不淨＿一。各別觀故。言＿二分分＿一也。
經。復觀十四根所謂五情五受男女意命等有無量罪
過故卽發無上菩提心。釋曰諸根不淨觀。二十二根中。信
等五根。三無漏根。皆唯善性。過中不＿レ說＿二根等＿一。《割書：[考]根等二字｜或屬＿レ 下。而》
《割書：根字恐｜眼誤》五根有＿二 五識五情＿一。故名＿二 五情＿一。准＿レ 上應＿レ知。
經。常修三界一切念念皆不淨故不淨忍觀門。釋曰。
是觀＿二 三界＿一。瑜伽論云。有＿二 六種不淨＿一。一者朽穢不淨。自有＿二
現代語訳
【右頁上段】
相入する。三つには仏土と毛孔について、一と多が相入する。四つには須弥と芥子について、粗と細が相入する。五つには凡と聖について、内と外が相入する。問う、須弥と大海が芥子中に入るとは、粗と細が相違するのに、どうして能く入ることができるのか。解して云う、西方の諸師は、略して三つの釈を作す。一つには云う、一切は如を以て体とする。所依の如は諸相を離れる故に、能依の諸法は、定まった大小がない。一つには云う、一切の諸法は、皆識を離れない。心の変ずる所に随って、亦た定相がない。一つには云う、一切の諸法は、因縁の道理によって、皆定相がない。この道理によって、大小相入し、一念が多劫となる。これに准じて応に知るべし。若しそうなら、三無数劫は応に異なりがないはずだ。何故に、三僧祇を経て修行し成仏するのか。答える、この難は然らず。凡夫等の境界ではない。瑜伽等に云う、不思議について、強いて思量する者は、誑乱の報を得る。
経に「仏身不可思議、衆生身不可思議、世界不可思議」とある。釈して曰く、自ら下は重ねて讃ず。仏身即ち是れ、前の一仏身なり。衆生即ち是れ、前の衆生及び六道なり。世界即ち是れ四大、及び前の四種の変なり。
経に「仏神足を現ずる時、十方の諸天人は仏花三昧を得、十恒河沙の菩薩は現身にて成仏し、三恒河沙の八部神王は菩薩道を成じ、十千の女人は現身にて神通三昧を得たり」とある。釈して曰く、此の時衆は益を得る。これについて四種ありと知るべし。問う、一世界中に、多仏が並び出るのか。答える、輪王すら無いのに、況んや仏においてをや。問う、若しそうなら如何にして、十恒の菩薩が、現身にて成仏するのか。答える、現身では成らず、ただ現身にて余の世
【右頁下段】
界に往いて、成仏を得るのである。法華経の如く、龍女が現身にて、他方に往いて、成仏するが如し。これも亦た爾るべし。問う、若しそうなら受持品に云う、千億菩薩現に正覚を成ずとは、如何に会釈するか。答える、仏の名は十地に通ずる。大般若に云う、即ち十地を説いて、十種仏と名づく。初地即ち菩提を得る、亦た同義なり。
経に「善男子、是の般若波羅蜜は三世の利益あり、過去已に説き、現在今説き、未来当に説かん。諦かに聞け諦かに聞け、善く思念し、法の如く修行せよ」とある。釈して曰く、自ら下は般若の益を讃じ、修行を勧む。文の如く知るべし。
受持品第七
この品を釈せんとするに、略して二義あり。一つには品名を釈し、二つには正しく文を釈す。品名を釈するとは、智度論に依れば、信力によって故に、聞いて奉行するを受と為す。念力によって故に、文久しく失わざる、持と名づく。この品は十三法師が般若を受持し、亦た他をして受けしむることを明かす。受持品と名づく。
経に「爾時日光心に念じ口に言う、釈迦牟尼仏の無量神力を現ずるを見、亦た千華台上の宝満仏は是れ一切仏の化身主なるを見、復た千華葉世界上の仏を見る。その中の諸仏各々般若波羅蜜を説く」とある。釈して曰く、第二に文に依りて正釈す。前の五品中に、正宗を弁じ訖んぬ。故に下の二品は、教に依りて奉持す。中に二あり。初めに受持を明かし、後に付属を明かす。これ即ち初めなり。一品中において、初めに問答して十
【左頁上段】
三法師を説き、次に王に付して受持せしめ、後に時衆益を得る。盧舎那これを照と云う。報仏の浄土は、法界に遍周す。或は義翻すべく、宝満と名づく。これ化身主なり。梵網経に云う、我今盧舎那、方座蓮華台等と。即ちこれ義なり。
経に「仏に白して言う、是の如き無量般若波羅蜜は不可説・不可解・不可以識識なり」とある。釈して曰く、自ら下第二に、言を発して陳請す。初めに讃じ、後に請う。言説を過ぐる故に、不可説と名づく。想心を過ぐる故に、不可解と名づく。覚観を過ぐる故に、識を以て識すべからずと名づく。上に准じて知るべし。
経に「云何にして諸善男子、是の経中において明了に覚解し、法の如く一切衆生の為に空法道を開かん」とある。釈して曰く、正にこれ請いなり。開と言うは、開発なり。道と言うは、聖道なり。空法とは、人空・法空なり。
経に「大牟尼言う、修行十三観門の善男子ありて大法王と為る」とある。釈して曰く、如来正しく説く。
経に「習忍より金剛頂に至るまで皆法師と為りて依持建立す」とある。釈して曰く、第二に別叙す。依とは所依を謂い、持とは摂持を謂う。衆の所依と為り、能く衆を摂持し、正法を建立す。
経に「汝等大衆応に仏供養の如く之を供養すべし、応に百万億の天花・天香を持して以て奉上すべし」とある。釈して曰く、第三に供養を勧む。知るべし。
経に「善男子その法師とは」とある。釈して曰く、十三法師を別釈す。初めに総じ、後に
【左頁下段】
別とす。
経に「是れ皆種性菩薩なり」とある。釈して曰く、自ら下次第に別釈す。十三段に分つ。これ即ち初法師なり。
経に「若し在家の婆差・憂婆差、若し出家の比丘・比丘尼」とある。釈して曰く、類の差別を弁ず。婆差とは、訛略なり。正しくは鄔婆索迦と言う。これを近事男と云う。鄔婆斯迦、これを近事女と云う。
経に「十善を修行す」とある。釈して曰く、不殺等の十善を行ず。これ内凡・伏忍・十住信なり。
経に「自ら己身の地水火風空識を観じて分分不浄なり」とある。釈して曰く、不浄観を修す。自ら三種あり。謂く六大・諸根、及び三界なり。皆これ有漏にして、破壊すべき故に、不浄と名づく。各別に観ずる故に、分分と言うなり。
経に「復た十四根を観る、所謂五情・五受・男女・意・命等、無量の罪過ある故に即ち無上菩提心を発す」とある。釈して曰く、諸根不浄観なり。二十二根中、信等の五根、三無漏根は、皆ただ善性にして、過の中に説かず。五根に五識五情あり、故に五情と名づく。上に准じて知るべし。
経に「常に三界一切念念皆不浄なる故の不浄忍観門を修す」とある。釈して曰く、これ三界を観ずるなり。瑜伽論に云う、六種の不浄あり。一つには朽穢不浄。自ら
英語訳
【Right page, upper section】
mutual interpenetration. Third, regarding Buddha-lands and hair-pores—the mutual interpenetration of one and many. Fourth, regarding Mount Sumeru and mustard seeds—the mutual interpenetration of coarse and subtle. Fifth, regarding ordinary beings and saints—the mutual interpenetration of inner and outer. Question: Mount Sumeru and great seas entering into mustard seeds—coarse and subtle are contradictory, so how can they enter? The explanation says: The various masters of the West briefly make three interpretations. First, they say: Everything takes suchness as its essence. Since the suchness upon which [things] depend is free from all characteristics, the dependent dharmas have no fixed size. Second, they say: All dharmas do not depart from consciousness. Following what the mind transforms, there are also no fixed characteristics. Third, they say: All dharmas, through the principle of causation, all have no fixed characteristics. Through this principle, large and small interpenetrate, and one moment becomes many eons. One should understand according to this. If so, the three incalculable eons should have no difference. Why then does one become Buddha through cultivation over three僧祇? The answer is: This difficulty is not valid. It is not the realm of ordinary beings and others. The Yogācāra texts say: Those who forcibly contemplate the inconceivable receive deluded and confused retribution.
The sutra says: "Buddha-bodies are inconceivable, sentient beings' bodies are inconceivable, worlds are inconceivable." The interpretation says: From here below is repeated praise. The Buddha-body is namely the previous one Buddha-body. Sentient beings are namely the previous sentient beings and six paths. Worlds are namely the four great [elements] and the previous four types of transformations.
The sutra says: "When the Buddha manifested spiritual powers, the devas and humans of the ten directions attained Buddha-flower samādhi, ten Ganges-sands of bodhisattvas achieved Buddhahood in their present bodies, three Ganges-sands of spirit kings of the eight classes achieved the bodhisattva path, and ten thousand women attained spiritual-power samādhi in their present bodies." The interpretation says: At this time the assembly gained benefit. Regarding this, there are four types that can be understood. Question: Do many Buddhas appear simultaneously in one world? Answer: Even wheel-turning kings do not [appear simultaneously], much less Buddhas. Question: If so, how do ten Ganges-sands of bodhisattvas achieve Buddhahood in their present bodies? Answer: They do not achieve [Buddhahood] in their present bodies, but in their present bodies they go to other worlds
【Right page, lower section】
and achieve Buddhahood. Like in the Lotus Sutra, the dragon girl in her present body went to another realm and achieved Buddhahood. This should also be so. Question: If so, how do we reconcile the statement in the Accepting and Maintaining Chapter that "one thousand billion bodhisattvas presently achieved perfect enlightenment"? Answer: The name "Buddha" extends to the ten stages. The Mahāprajñāpāramitā says: It explains the ten stages and names them the ten types of Buddhas. Attaining bodhi at the first stage is also the same meaning.
The sutra says: "Good men, this Prajñāpāramitā has benefits for the three times: the past has already explained it, the present now explains it, the future will explain it. Listen carefully, listen carefully, think well upon it, and cultivate according to the dharma." The interpretation says: From here below, it praises the benefits of prajñā and encourages cultivation. This can be understood from the text.
Accepting and Maintaining Chapter Seven
In interpreting this chapter, there are briefly two meanings. First, interpreting the chapter name. Second, correctly interpreting the text. Interpreting the chapter name: According to the Treatise on the Perfection of Wisdom, through the power of faith, hearing and practicing accordingly is called "accepting." Through the power of mindfulness, not losing the text for a long time is called "maintaining." This chapter clarifies that thirteen types of dharma teachers accept and maintain prajñā and also cause others to accept it. It is called the Accepting and Maintaining Chapter.
The sutra says: "At that time, Sunlight contemplated in his mind and spoke with his mouth: 'I see Śākyamuni Buddha manifesting limitless spiritual powers, and I also see Treasure-Fulfillment Buddha on the thousand-flower platform—he is the master of the transformation bodies of all Buddhas. I also see Buddhas on the thousand-flower-petal worlds. The various Buddhas within them each explain Prajñāpāramitā.'" The interpretation says: Second, correctly interpreting according to the text. In the previous five chapters, the essential doctrine was completed. Therefore, the following two chapters follow the teaching in maintaining it. Within this there are two parts. First, clarifying accepting and maintaining. Second, clarifying entrustment. This is the first part. Within one chapter, first through questions and answers it explains the ten
【Left page, upper section】
three dharma teachers, next it entrusts the king to accept and maintain, and finally the assembly at that time gains benefit. Vairocana means "illumination." The pure land of the reward-body Buddha pervades throughout the dharma realm. Or it can be translated by meaning as "Treasure-Fulfillment"—this is the master of transformation bodies. The Brahmā Net Sutra says: "I am now Vairocana, seated squarely on the lotus platform," etc. This is precisely the meaning.
The sutra says: "He addressed the Buddha saying: 'Such limitless Prajñāpāramitā is inexplicable, incomprehensible, and cannot be known through consciousness.'" The interpretation says: From here below, second, he speaks forth and makes a request. First praising, then requesting. Because it transcends verbal explanation, it is called "inexplicable." Because it transcends conceptual mind, it is called "incomprehensible." Because it transcends reasoning and investigation, it is called "cannot be known through consciousness." This can be understood according to the above.
The sutra says: "How can good men clearly awaken and understand within this sutra, and according to the dharma open the path of emptiness-dharma for all sentient beings?" The interpretation says: This is precisely the request. "Opening" means revealing and developing. "Path" means the holy path. "Emptiness-dharma" means personal emptiness and dharma emptiness.
The sutra says: "The Great Sage said: 'There are good men who cultivate the thirteen contemplation gates and become great dharma kings.'" The interpretation says: The Tathāgata correctly explains.
The sutra says: "From practicing patience to the vajra summit, all become dharma teachers who provide support and establishment." The interpretation says: Second, separate exposition. "Support" means what is depended upon; "maintaining" means gathering and upholding. They become what the assembly depends upon, are able to gather and uphold the assembly, and establish the true dharma.
The sutra says: "You great assembly should make offerings to them as you would make Buddha-offerings. You should hold hundreds of millions of heavenly flowers and heavenly incense and offer them up." The interpretation says: Third, encouraging offerings. This can be understood.
The sutra says: "Good men, these dharma teachers..." The interpretation says: Separately interpreting the thirteen dharma teachers. First general, then
【Left page, lower section】
specific.
The sutra says: "These are all seed-nature bodhisattvas." The interpretation says: From here below, sequentially interpreting separately. It is divided into thirteen sections. This is namely the first dharma teacher.
The sutra says: "Whether laypeople—upāsakas and upāsikās—or renunciants—monks and nuns." The interpretation says: Distinguishing the differences in categories. "Upāsaka" is a corruption and abbreviation. Correctly it is called "upāsaka"—this means "near-serving man." "Upāsikā"—this means "near-serving woman."
The sutra says: "Cultivating the ten wholesome [actions]." The interpretation says: Practicing the ten wholesome actions such as not killing. This is the inner ordinary being, suppressing patience, the faith of the ten abodes.
The sutra says: "Observing one's own body of earth, water, fire, wind, space, and consciousness as impure part by part." The interpretation says: Cultivating the contemplation of impurity. There are naturally three types: the six great [elements], the sense faculties, and the three realms. All are conditioned and subject to destruction, therefore called impure. Because each is observed separately, it says "part by part."
The sutra says: "Moreover, observing the fourteen faculties—namely the five senses, five receptors, male and female, mind, life, etc.—because they have limitless faults, immediately arousing the unsurpassed bodhi mind." The interpretation says: This is the contemplation of the impurity of faculties. Among the twenty-two faculties, the five faculties of faith etc. and the three undefiled faculties are all purely wholesome in nature and are not mentioned among the faults. The five faculties have five consciousnesses and five senses, therefore called "five senses." This should be understood according to the above.
The sutra says: "Always cultivating the contemplation gate of impurity patience because all moments and thoughts of the three realms are impure." The interpretation says: This is observing the three realms. The Yogācāra treatise says: There are six types of impurity. First, decaying and defiling impurity. Naturally there are