翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
諸位相對。辨＿二差別相＿一。從＿二 十信＿一至＿二金剛＿一。未＿レ捨＿二賴耶識＿一。
故說爲＿レ伏也。
經。而無相信滅一切煩惱生解脫智照第一義諦。釋曰。此
顯＿二斷義＿一。言＿二無相＿一者。卽是無漏。無＿二有漏相＿一。故名＿二無相＿一。
謂無相信爲＿二無間道＿一。斷＿二 一切煩惱＿一。成＿二解脫道＿一。見＿二第一義
諦＿一。
經。不名爲見所謂見者是薩婆若。釋曰。信見差別。除＿レ佛
已前。但說爲＿レ信。不＿二名爲＿一レ見。所謂見者。是一切智。
經。是故我從者以來常說唯佛知見覺從灌頂三昧以下
至於習忍所不知不見不覺。釋曰。引＿レ說《割書：[考]說下一｜有＿二證字＿一》成。智見
覺者。雖＿レ通＿二因果＿一。今從＿レ勝說。故唯在＿レ佛也。
經。唯佛頓解不名爲信漸漸伏者。釋曰。漸頓差別。佛斷＿二
諸障＿一。餘不＿レ爾故。
經。惠雖【？】起滅以能無生無滅此心若滅則累無不滅無生
無滅。釋曰。常與＿二無常＿一異。無間與＿二解脫＿一異。約＿レ此佛智常
無常。各說如＿レ常。
經。入理盡金剛三昧同眞際等法性而未能等無等等。釋
【右頁下段】
曰。等無等異。無間與＿二解脫＿一異。謂入＿二理盡金剛三昧＿一。淸淨
無＿レ染。同＿二道後眞如＿一。加以等於＿二道前＿一法性眞如也。言＿二而未
能等無等等＿一者。除＿レ佛以下。不＿レ及＿レ佛故。名爲＿二無等＿一。與＿二諸
佛＿一等齊。故名爲＿レ等。金剛已還。無能等無等等也。
經。譬如有人登大高臺下觀一切無不斯了。釋曰。擧＿レ喩
可＿レ知。
經。住理盡三昧亦復如是。釋曰。擧＿二喩法＿一合。
經。常修一切行滿功德入婆伽度位亦復常住佛惠三
昧。釋曰。入＿レ位住＿レ定。於＿二此位中＿一。修＿二 六度等＿一【。脱ヵ】滿＿二功德藏＿一。言＿二
婆伽度＿一者。此云＿二世尊＿一。觀＿二 三身＿一故。得＿レ言＿二圓滿＿一。淨師云。
翻＿二果圓＿一。又云＿二能施＿一。此有＿二 五義＿一。一無怖。無＿レ厭＿二生死＿一故。二
無安。不＿レ住＿二𣵀槃＿一故。三無飽。常化不＿レ息故。四無著。廻向
施不＿レ著故。五無分別。以＿二彼他事＿一。爲＿二自事＿一故。藏師云。翻＿二
施德＿一。謂以＿二能雲雨＿一說法。具＿二-足定惠＿一故。名＿二佛惠三昧＿一。
經。善男子如是諸菩薩皆能一切十方諸如來國土中化
衆生正說正義受持讀誦解達實相如我今日等無有異。
釋曰。三結歎。勝德與＿レ佛無＿レ異。
【左頁上段】
經。佛告波斯匿王我當滅度後法欲滅盡時諸国王等皆
應受持是般若波羅蜜。釋曰。自下第二。付王受持。謂我
正法滅時。受＿二-持一部仁王般若＿一也。
經。大作佛事一切國土安立萬姓快樂皆由此般若波羅
蜜。釋曰。勸持所由。有＿二其三種＿一。一者大作佛事。謂滅＿レ
惡生＿レ善。二者國土安立。三者《割書：[考]者下一｜有萬字》姓快樂。
經。是故付屬諸國王不付屬比丘比丘尼淸信男淸信
女。釋曰。結＿二-囑諸王＿一。淨師云。令法久住。住有＿二其十事＿一。一
敬法。二敬師。三敬衆。四能養。五能書。六能聽。七能思。
八能行。九能說。十能請。悉由＿二王力＿一也。
經。何以故。釋曰。外人徴結。《割書：[考]結｜恐詰》
經。無王威力故故不付囑汝當受持讀誦解其義理。釋
曰。四部衆者。無＿二如＿レ王威力＿一。故不＿レ囑＿二此經＿一。但可＿二修學＿一
耳。
經。大王吾今所化百億須彌百億日月一一須彌有四天
下其南閻浮提有十六大國五百中國十千小國其國土
中有七可畏難一切國王爲是難故講讀般若波羅蜜七難
【左頁下段】
卽滅七福卽生萬姓安樂帝王歡喜。釋曰。自下廣讚＿二勸
持＿一。言＿二 七福＿一者。返＿二前七難＿一。以爲＿二 七福＿一。一萬姓愛＿二-重國王＿一。
二四海賓伏。三怨敵退散。四國王自愛＿二己身＿一。五四方歌
讚。六現在豊樂。七當＿レ入＿二善道＿一。
經。云何爲難。釋曰。問答分別。初問。後問。
經。日月失度時節返逆或赤日出黑日出二三四五日出
或日蝕無光或日輪一重二三四五重輪現當變恠時讀說
此經爲一難也。釋曰。是答。合有＿二 十四難＿一。以總爲＿二初難＿一時
節轉異。多令＿二飢饉＿一。數量轉異。多刀兵起。色相轉異。多＿二疾
病＿一也。
經。二十八宿失度金星彗星輪星鬼星火星水星風星
刀星南斗北斗五鎭大星一切國主星三公星百官星
如是諸星各各變現亦讀說此經爲二難也。釋曰。第二
星宿變怪難。諦三藏。及藏師云。星宿變異。三火災。四
水災。五風災。六旱災。七賊災。第一日月難内有＿二 十四＿一。
一明失＿レ度。不＿レ依＿二常道＿一名＿レ失＿レ度。二明＿二時節返逆＿一。三赤
日出。四黑日出。五二日出。六三日出。七四日出。八五
現代語訳
【右頁上段】
諸位相対して、差別相を弁ずる。十信から金剛に至るまで、未だ阿頼耶識を捨てず。故に伏すると説く。
経に「而も無相信もて一切煩悩を滅し解脱智を生じて第一義諦を照らす」とある。釈して曰く、これ断義を顕す。「無相」と言うのは、即ちこれ無漏である。有漏相が無い故に、無相と名づける。謂く無相信を無間道となし、一切煩悩を断じて、解脱道を成し、第一義諦を見る。
経に「見と名づけず所謂見とは是れ薩婆若なり」とある。釈して曰く、信見の差別である。仏を除いて已前は、但だ信と説き、見と名づけず。所謂見とは、これ一切智である。
経に「是の故に我従来常に説く唯仏のみ知見覚あり灌頂三昧以下至於習忍の所は知らず見ず覚らず」とある。釈して曰く、引説して成す。智見覚は、因果に通ずと雖も、今勝に従って説く故に、唯仏にのみ在る。
経に「唯仏のみ頓解して信と名づけず漸漸伏する者なり」とある。釈して曰く、漸頓の差別である。仏は諸障を断ずるが、余はそうでない故である。
経に「慧起滅すと雖も能く無生無滅なり此の心若し滅すれば則ち累の滅せざる無く無生無滅なり」とある。釈して曰く、常と無常の異、無間と解脱の異である。これについて仏智常無常を、各説くこと常の如し。
経に「理尽金剛三昧に入り真際に同じく法性に等しくして而も未だ無等等に等しくする能わず」とある。釈
【右頁下段】
して曰く、等と無等の異、無間と解脱の異である。謂く理尽金剛三昧に入りて、清浄にして染無く、道後の真如に同じ、且つ道前の法性真如に等しい。「而も未だ無等等に等しくする能わず」と言うのは、仏を除いて以下は、仏に及ばざる故に、無等と名づける。諸仏と等しく斉しき故に、等と名づける。金剛已還は、無等等に等しくする能無し。
経に「譬えば人有りて大高台に登り下に一切を観て斯れ了せざる無きが如し」とある。釈して曰く、喩を挙げて知るべし。
経に「理尽三昧に住するも亦復是の如し」とある。釈して曰く、喩法を挙げて合わす。
経に「常に一切行を修し功徳を満し婆伽度位に入り亦復常に仏慧三昧に住す」とある。釈して曰く、位に入り定に住す。この位中において、六度等を修し功徳蔵を満たす。「婆伽度」と言うのは、これを「世尊」と云う。三身を観る故に、円満と言うを得る。浄師云く、果円に翻す。又能施と云う。これに五義有り。一無怖、生死を厭わざる故。二無安、涅槃に住せざる故。三無飽、常に化して息まざる故。四無著、回向施して著せざる故。五無分別、彼の他事を以て、自事と為す故。蔵師云く、施徳に翻す。謂く能く雲雨するを以て法を説き、定慧を具足する故に、仏慧三昧と名づける。
経に「善男子是の如き諸菩薩皆能く一切十方諸如来国土中にて衆生を化し正説正義し受持読誦し実相を解達すること我が今日の如く等しくして異有ること無し」とある。釈して曰く、三に結嘆する。勝徳仏と異無し。
【左頁上段】
経に「仏波斯匿王に告ぐ我当に滅度の後法滅尽せんと欲する時諸国王等皆応に是の般若波羅蜜を受持すべし」とある。釈して曰く、これより下第二、王に付して受持せしむ。謂く我が正法滅する時、一部の仁王般若を受持する。
経に「大いに仏事を作し一切国土安立し万姓快楽なること皆此の般若波羅蜜に由る」とある。釈して曰く、持することを勧める所由である。其の三種有り。一者大いに仏事を作す。謂く悪を滅し善を生ず。二者国土安立。三者万姓快楽。
経に「是の故に諸国王に付属し比丘比丘尼清信男清信女には付属せず」とある。釈して曰く、諸王に結囑する。浄師云く、法をして久住せしむ。住に其の十事有り。一敬法、二敬師、三敬衆、四能養、五能書、六能聴、七能思、八能行、九能説、十能請。悉く王力に由る。
経に「何を以ての故ぞ」とある。釈して曰く、外人の征結である。
経に「王の威力無き故に故に付囑せず汝当に受持読誦してその義理を解すべし」とある。釈して曰く、四部衆は、王の如き威力無き故に、この経を囑せず。但だ修学すべきのみ。
経に「大王吾今化する所百億須弥百億日月一一須弥に四天下有り其の南閻浮提に十六大国五百中国十千小国有り其の国土中に七つの畏るべき難有り一切国王是の難の為の故に般若波羅蜜を講読すれば七難
【左頁下段】
即ち滅し七福即ち生じ万姓安楽にして帝王歓喜す」とある。釈して曰く、これより下広く讃じて勧持する。「七福」と言うのは、前の七難を返して、以て七福とする。一万姓国王を愛重す、二四海賓伏す、三怨敵退散す、四国王自ら己身を愛す、五四方歌讃す、六現在豊楽なり、七当に善道に入るべし。
経に「云何が難と為すや」とある。釈して曰く、問答分別である。初めに問い、後に答える。
経に「日月度を失い時節返逆し或いは赤日出で黒日出で二三四五日出で或いは日蝕して光無く或いは日輪一重二三四五重輪現じ当に変怪の時此の経を読説するを一難と為すなり」とある。釈して曰く、これ答えである。合わせて十四難有るを、総じて初難とする。時節転異すれば、多く飢饉をもたらし、数量転異すれば、多く刀兵起こり、色相転異すれば、多く疾病あり。
経に「二十八宿度を失い金星彗星輪星鬼星火星水星風星刀星南斗北斗五鎮大星一切国主星三公星百官星是の如き諸星各各変現するも亦此の経を読説するを二難と為すなり」とある。釈して曰く、第二星宿変怪難である。諦三蔵及び蔵師云く、星宿変異、三火災、四水災、五風災、六旱災、七賊災。第一日月難の内に十四有り。一明らかに度を失う、常道に依らざるを度を失うと名づける。二明らかに時節返逆、三赤日出ず、四黒日出ず、五二日出ず、六三日出ず、七四日出ず、八五
英語訳
【Right page, upper section】
Comparing the various stages and distinguishing their differences. From the ten faiths to the vajra stage, the ālaya consciousness has not yet been abandoned. Therefore it is said to be subduing.
The sutra says: "Yet through signless faith, one extinguishes all afflictions, generates liberation wisdom, and illuminates the first principle truth." The interpretation says: This manifests the meaning of severance. "Signless" means uncontaminated. Because there are no contaminated characteristics, it is called "signless." Namely, signless faith becomes the uninterrupted path, severing all afflictions, accomplishing the liberation path, and seeing the first principle truth.
The sutra says: "Not called 'seeing'—what is called 'seeing' is sarvajña." The interpretation says: The difference between faith and seeing. Except for the Buddha, before that one only speaks of faith, not called seeing. What is called seeing is all-knowledge.
The sutra says: "Therefore I have always said from the beginning that only Buddha has knowledge, seeing, and awakening; from the consecration samādhi down to habit patience, they do not know, see, or awaken." The interpretation says: Citing to establish this. Although knowledge, seeing, and awakening penetrate cause and effect, now speaking from the superior perspective, they exist only in Buddha.
The sutra says: "Only Buddha has sudden understanding, not called faith—one who gradually subdues." The interpretation says: The difference between gradual and sudden. Buddha severs all obstructions, while others do not.
The sutra says: "Although wisdom arises and ceases, it is able to be birthless and deathless; if this mind ceases, then there are no burdens that do not cease—birthless and deathless." The interpretation says: The difference between permanent and impermanent, uninterrupted and liberated. Regarding this, Buddha's wisdom—permanent and impermanent—each speaks as permanent.
The sutra says: "Entering the principle-exhaustion vajra samādhi, identical with the true limit, equal to dharma-nature, yet unable to equal the unequaled-equal." The interpretation
【Right page, lower section】
says: The difference between equal and unequaled, uninterrupted and liberated. Namely, entering the principle-exhaustion vajra samādhi, pure and undefiled, identical with post-path thusness, and equal to pre-path dharma-nature thusness. "Yet unable to equal the unequaled-equal" means except for Buddha and below, not reaching Buddha, therefore called "unequaled." Being equal with all Buddhas, therefore called "equal." Before vajra, none can equal the unequaled-equal.
The sutra says: "Like a person ascending a great high platform and observing all below without anything unclear." The interpretation says: Raising an analogy for understanding.
The sutra says: "Dwelling in principle-exhaustion samādhi is also like this." The interpretation says: Combining analogy and principle.
The sutra says: "Always cultivating all practices, fulfilling merit, entering the Bhagavat stage, also always dwelling in Buddha-wisdom samādhi." The interpretation says: Entering stage and dwelling in concentration. In this stage, cultivating the six perfections, etc., fulfilling the merit treasury. "Bhagavat" is called "World-Honored One." Because of contemplating the three bodies, one can speak of perfection. Master Jing says: translates as "fruit perfection." Also called "able giver." This has five meanings: first, fearless—not being weary of birth and death; second, unsettled—not dwelling in nirvana; third, unsatisfied—always transforming without rest; fourth, unattached—dedicating gifts without attachment; fifth, non-discriminating—taking others' affairs as one's own affairs. Master Zang says: translates as "giving virtue." Namely, through being able to rain clouds, teaching dharma, possessing concentration and wisdom, called "Buddha-wisdom samādhi."
The sutra says: "Good son, such bodhisattvas are all able to transform sentient beings in all Buddha-lands of the ten directions, correctly speak correct meaning, receive, hold, recite, and understand the true characteristics exactly like me today without difference." The interpretation says: Third, concluding praise. Superior virtues are not different from Buddha.
【Left page, upper section】
The sutra says: "Buddha told King Prasenajit: When I pass into extinction and the dharma is about to perish completely, all kings should receive and uphold this Prajñāpāramitā." The interpretation says: From here, second section: entrusting to kings for upholding. Namely, when my true dharma perishes, receiving and upholding this one section of the Humane Kings Prajñā.
The sutra says: "Greatly accomplishing Buddha-works, all lands established in peace, myriad people happy—all due to this Prajñāpāramitā." The interpretation says: The reason for encouraging upholding. There are three types: first, greatly accomplishing Buddha-works—namely, extinguishing evil and generating good; second, establishing lands in peace; third, myriad people happy.
The sutra says: "Therefore entrusted to all kings, not entrusted to monks, nuns, laymen, or laywomen." The interpretation says: Concluding entrustment to all kings. Master Jing says: making the dharma dwell long. Dwelling has ten matters: first, respecting dharma; second, respecting teachers; third, respecting communities; fourth, able to support; fifth, able to write; sixth, able to listen; seventh, able to contemplate; eighth, able to practice; ninth, able to expound; tenth, able to request. All due to royal power.
The sutra says: "Why is this so?" The interpretation says: Outsiders' challenge and conclusion.
The sutra says: "Because of lacking royal authority, therefore not entrusted—you should receive, uphold, recite, and understand the meaning and principle." The interpretation says: The fourfold assembly lacks authority like kings, therefore this sutra is not entrusted to them. They can only cultivate and study.
The sutra says: "Great King, what I now transform: a hundred billion Mount Sumerus, a hundred billion suns and moons, each Sumeru having four continents, in the southern Jambudvīpa having sixteen great countries, five hundred middle countries, ten thousand small countries—in these lands there are seven fearsome difficulties. All kings, for the sake of these difficulties, lecturing and reciting Prajñāpāramitā, the seven difficulties
【Left page, lower section】
immediately cease, seven blessings immediately arise, myriad people are happy, and emperors rejoice." The interpretation says: From here broadly praising and encouraging upholding. "Seven blessings" means reversing the previous seven difficulties to make seven blessings: first, myriad people love and honor the king; second, the four seas submit; third, enemies retreat and scatter; fourth, the king loves himself; fifth, the four directions sing praise; sixth, present abundance and joy; seventh, should enter the good path.
The sutra says: "What constitute difficulties?" The interpretation says: Question and answer distinction. First question, then answer.
The sutra says: "Sun and moon losing their course, seasons reversing, or red sun appearing, black sun appearing, two, three, four, five suns appearing, or solar eclipse without light, or sun disk appearing as one ring, two, three, four, five rings—when such strange transformations occur, reading and expounding this sutra constitutes the first difficulty." The interpretation says: This is the answer. There are altogether fourteen difficulties, generally made into the first difficulty. When seasons transform abnormally, it mostly brings famine; when numbers transform abnormally, it mostly brings warfare; when colors and forms transform abnormally, it mostly brings disease.
The sutra says: "The twenty-eight constellations losing their course, Venus, comet star, wheel star, ghost star, Mars, Mercury, wind star, sword star, Southern Dipper, Northern Dipper, the five regulatory great stars, all sovereign stars, three ministers stars, hundred officials stars—when all such stars each transform and appear strangely, reading and expounding this sutra also constitutes the second difficulty." The interpretation says: The second stellar transformation calamity difficulty. Dharma Master Di and Master Zang say: stellar abnormalities, third fire disasters, fourth water disasters, fifth wind disasters, sixth drought disasters, seventh bandit disasters. Within the first sun and moon difficulty there are fourteen: first, clearly losing course—not following the constant path is called losing course; second, clearly seasons reversing; third, red sun appearing; fourth, black sun appearing; fifth, two suns appearing; sixth, three suns appearing; seventh, four suns appearing; eighth, five