翻刻
【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
六觸支┫當來可＿レ生＿二觸心所＿一無記種子也。
七受支┻當來可＿レ生＿二受心所＿一無記種子也。
現在五果
八愛支┳第六相應俱生貪煩惱也。通＿二種現＿一。此必現
┃在依身中先立起＿二當生處生愛＿一也。是必在＿二
┃命終心位＿一也。能生支也。
九取支┫第六相應一切煩惱也。通＿二種現＿一。此必現在
┃依身中先立起＿二當生處煩惱＿一緣＿二當生處＿一
┃也。是亦在＿二命終心＿一也。
十有支┻前行支種子蒙＿二愛取潤緣＿一後有＿二當來果＿一
位也。
十一生支━┳前識等五種所生異熟無記果也。從＿二 中
┃有＿一至＿二本有中＿一未＿二衰變＿一來生支攝也。所
┃生支也。
十二老死支┻諸衰變位惣名爲＿レ老。身懷命終乃名爲＿レ
死。是三有支條有＿二 十二分＿一故名＿二 十二
有支＿一。皆是緣起法故名＿二緣起＿一也。
【右頁下段】
是菩薩亦能化＿二 一切衆生＿一已能過＿二我人知見衆生等想＿一及
外道倒想所＿レ不＿レ能＿レ懷 第三明＿二 中忍功能＿一觀＿二 五陰無我＿一
故。已過＿二我人等想＿一。觀＿二 三世因果非常非斷＿一。故外道等
不＿レ能＿二破懷＿一。位十行也。
復有＿二 十道種性地＿一所謂觀＿二色識想受行＿一得＿二戒忍知見忍
定忍慧忍解脫忍觀三界因果空忍無願忍無想忍＿一觀＿二 二
諦虛實一切法無常＿一名＿二無常忍＿一 一切法空得＿二無生忍＿一是
菩薩十堅心 第三道種姓則上忍也。位十廻向。付＿レ 中三
段分別准＿レ 上。十堅心想如＿レ文。初五分法身。次三空忍二
諦一切法空得無性忍等。是菩薩自利德也。
作＿二轉輪王＿一亦能化＿二 四天下＿一生＿二 一切衆生善根＿一 是明＿二化
他相＿一。四種輪王中今約＿二金輪＿一領＿二 四天下＿一。依＿二 下文＿一 上品十
善鐵輪王。化＿二 一閻浮提＿一。習種銅輪王化＿二 二天下＿一除＿二東北＿一。
性種銀輪化＿二 三天＿一除＿二北方＿一。鐵￣ハ南閻浮一州。
又信忍菩薩所謂善達明中行者 以下信忍菩薩三位說
中有＿レ 四。初表＿レ名。次所謂下出＿二信忍德＿一。斷三界下斷障。
能化百佛下明＿二所化國土＿一。常以十五心下起＿二勝修＿一。就＿レ 中
【左頁上段】
善者善覺忍位在＿二初地＿一。達者觀達忍位在＿二 二地＿一。明者明惠
忍位在＿二 三地＿一。
斷＿二 三界色煩惱縛＿一 初二三地觀＿二色諦無相＿一不＿レ取＿二-著色
法＿一。故離＿二色縛＿一亦觀＿二心諦＿一文隱顯。
能化＿二百佛《割書：[傍]初｜地》千佛《割書：[傍]二｜地》萬佛《割書：[傍]三｜地》國中＿一現＿二百身《割書：[考]初｜地》千
身《割書：[傍]二｜地》萬身《割書：[傍]三｜地》神通＿一無量功德 第三明＿二所化國土＿一。依＿二
地經＿一初地化＿二百佛世界＿一 二地化＿二千佛世界＿一 三地化＿二萬佛
世界＿一。現＿レ身事又爾也。
常以＿二 十五心＿一爲＿レ首四攝法四無量心四弘願三解脫門是
菩薩從＿二善覺地＿一至＿二於薩婆若＿一以＿二此十五心＿一爲＿二 一切行根
本種子＿一 第四起＿二勝修＿一。四攝法者。布施愛語利行同事。四
無量心者。慈悲喜捨。謂慈與＿レ樂心。悲拔＿レ苦心。喜慶＿レ物心。
捨平等心。緣境無＿レ限故名＿二無量＿一。四弘如＿レ常。三解脫者。一
無願能厭＿二生死＿一。二無相能示＿二𣵀槃＿一。三空定觀＿二生死𣵀槃
二俱無＿一レ相。《割書：云云》
又順忍菩薩所謂見勝現法 以下順忍三位明。文四准＿レ
上。見者第四焰慧地名＿二焰惠忍＿一。勝者第五極難勝地名＿二勝
【左頁下段】
惠忍＿一。現法者第六現前地名＿二現法忍＿一。
能斷＿二 三界心等煩惱縛＿一故 此三地觀＿二心諦無相＿一不＿レ取＿二
心相＿一知＿二心無生＿一。故能斷＿二迷心煩惱＿一。准＿二 上色＿一。
現＿二 一身於十方佛國中＿一無量不可說神通化＿二衆生＿一 第四
明＿二所化國土＿一。依＿二 地經＿一焰地菩薩能現＿二 一億身＿一能化＿二 一
億佛國衆生等＿一。難勝地菩薩能現＿二千億身＿一化＿二千億世界衆
生等＿一。現前地現＿二百千億身＿一化＿二衆生＿一。《割書：云云》此約＿二階位＿一得＿レ
言。若願智果中皆不＿レ可＿二計知＿一。此經文￣ニ依￣ハ四地￣ハ爲＿二都卛
天王＿一。五地爲＿二他化天王一。六地爲＿二化樂天王＿一。若依＿二 六天次
第＿一。五地化樂天￣ナルベシ。文誤歟。
又無生忍菩薩所謂遠不動觀慧 第四明＿二無生忍三位＿一。
於＿レ 中表名。出位。所障。現土四段准＿レ 上。就＿レ 中遠者遠行
地。名＿二遠達忍＿一第七地。不動者不動地。等觀忍￣ト《割書：云》第八地。
觀惠者善惠地。惠光忍￣ト《割書：云》第九地。
亦斷＿二 三界心色等習煩惱＿一故 明＿二治障＿一。此三位￣ハ深證＿二心
色無生＿一故。能斷＿二色心習＿一思之。
現＿二不可說不可說功德神通＿一 此明＿二現土＿一。依＿二 地經＿一 七地
現代語訳
【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
六触支┫当来生ずべき触心所の無記種子なり。
七受支┻当来生ずべき受心所の無記種子なり。
現在五果
八愛支┳第六相応俱生貪煩悩なり。種現に通ず。これは必ず現
┃在の依身の中で先に立って当生処の生愛を起こすなり。これは必ず
┃命終心位にあるなり。能生支なり。
九取支┫第六相応一切煩悩なり。種現に通ず。これは必ず現在の
┃依身の中で先に立って当生処の煩悩を起こし、当生処を
┃縁とするなり。これもまた命終心にあるなり。
十有支┻前の行支種子が愛取の潤縁を蒙って、後に当来の果が
有る位なり。
十一生支━┳前の識等五種の所生異熟無記果なり。中
┃有から本有の中に至って未だ衰変しない間は生支の摂なり。所
┃生支なり。
十二老死支┻諸々の衰変位を総じて老と名づける。身体命の終
わりを乃ち死と名づける。この三有支には十二分が
あるので十二有支と名づける。皆これ縁起法であるので縁起と名づけるなり。
【右頁下段】
この菩薩はまたよく一切衆生を化し、すでによく我・人・知見・衆生等の想および
外道の倒想の懐くことのできないところを過ぎる 第三に中忍の功能を明かす。五陰無我を観ずる
ゆえに、すでに我・人等の想を過ぎる。三世因果が非常非断であることを観ずるゆえに、外道等は
破壊することができない。位は十行なり。
また十道種性地がある。いわゆる色・識・想・受・行を観じて、戒忍・知見忍・
定忍・慧忍・解脱忍を得、三界因果空忍・無願忍・無想忍を観じ、二
諦虚実一切法無常を観じて無常忍と名づけ、一切法空にて無生忍を得る。こ
の菩薩の十堅心である 第三に道種姓は則ち上忍なり。位は十回向なり。その中に三
段の分別は上に准ずる。十堅心は文の如し。初めの五つは分法身。次の三つは空忍、二
諦一切法空にて無性忍を得る等。これは菩薩の自利徳なり。
転輪王となってまたよく四天下を化し、一切衆生の善根を生ず これは化
他相を明かす。四種輪王の中で今は金輪について四天下を領する。下文に依れば、上品十
善は鉄輪王。一閻浮提を化す。習種は銅輪王で二天下を化し、東北を除く。
性種は銀輪で三天を化し、北方を除く。鉄は南閻浮一州なり。
また信忍菩薩、いわゆる善・達・明の中行者 以下信忍菩薩の三位を説く
中に四つがある。初めに名を表す。次に「いわゆる」以下で信忍の徳を出す。「三界を断ず」以下は断障。
「よく百仏を化す」以下は所化国土を明かす。「常に十五心をもって」以下は勝修を起こす。その中で
【左頁上段】
善とは善覚忍で位は初地にある。達とは観達忍で位は二地にある。明とは明慧
忍で位は三地にある。
三界色煩悩縛を断ず 初・二・三地は色諦無相を観じて色
法に取著せず。ゆえに色縛を離れる。また心諦を観ずることは文に隠顕あり。
よく百仏《割書：[傍]初｜地》千仏《割書：[傍]二｜地》万仏《割書：[傍]三｜地》国中を化し、百身《割書：[考]初｜地》千
身《割書：[傍]二｜地》万身《割書：[傍]三｜地》の神通、無量功徳を現ず 第三に所化国土を明かす。地
経に依れば、初地は百仏世界を化し、二地は千仏世界を化し、三地は万仏
世界を化す。身を現ずることもまたそうである。
常に十五心をもって首とし、四摂法・四無量心・四弘願・三解脱門、こ
の菩薩は善覚地から薩婆若に至るまで、この十五心をもって一切行の根
本種子とする 第四に勝修を起こす。四摂法とは、布施・愛語・利行・同事。四
無量心とは、慈・悲・喜・捨。慈は楽を与える心、悲は苦を抜く心、喜は物を慶ぶ心、
捨は平等心。縁境に限りがないので無量と名づける。四弘は常の如し。三解脱とは、一つには
無願はよく生死を厭う。二つには無相はよく涅槃を示す。三つには空定は生死涅槃の
二つとも相が無いことを観ずる。《割書：云云》
また順忍菩薩、いわゆる見・勝・現法 以下順忍の三位を明かす。文の四つは上に
准ずる。見とは第四焔慧地で焔慧忍と名づける。勝とは第五極難勝地で勝
【左頁下段】
慧忍と名づける。現法とは第六現前地で現法忍と名づける。
よく三界心等煩悩縛を断ずるゆえ この三地は心諦無相を観じて心
相に取らず、心無生を知る。ゆえによく迷心煩悩を断ず。上の色に准ずる。
一身を十方仏国中に現じ、無量不可説の神通もって衆生を化す 第四に
所化国土を明かす。地経に依れば、焔地菩薩はよく一億身を現じ、よく一
億仏国の衆生等を化す。難勝地菩薩はよく千億身を現じ、千億世界の衆
生等を化す。現前地は百千億身を現じて衆生を化す。《割書：云云》これは階位について
言を得る。もし願智果の中では皆計り知ることはできない。この経文に依れば四地は都率
天王となり、五地は他化天王となり、六地は化楽天王となる。もし六天の次
第に依れば、五地は化楽天であるべし。文の誤りか。
また無生忍菩薩、いわゆる遠・不動・観慧 第四に無生忍の三位を明かす。
その中で名を表し、位を出し、所障、現土の四段は上に准ずる。その中で遠とは遠行
地。遠達忍と名づける第七地。不動とは不動地。等観忍《割書：云》第八地。
観慧とは善慧地。慧光忍《割書：云》第九地。
また三界心色等の習煩悩を断ずるゆえ 治障を明かす。この三位は深く心
色無生を証するゆえ。よく色心の習を断ず、これを思え。
不可説不可説の功徳神通を現ず これは現土を明かす。地経に依れば七地は
英語訳
【The "[考][傍]" in split writing are enclosed in square frames】
【Upper section of right page】
Sixth contact link┫Future-to-be-born contact mental factor's morally neutral seeds.
Seventh feeling link┻Future-to-be-born feeling mental factor's morally neutral seeds.
Present five results
Eighth craving link┳Sixth consciousness associated innate greed affliction. Pervades both seed and manifest. This necessarily
┃arises first in the present dependent body, establishing craving for the place of future birth. This is necessarily
┃at the position of death-moment mind. Capable-producing link.
Ninth grasping link┫Sixth consciousness associated all afflictions. Pervades both seed and manifest. This necessarily
┃arises first in the present dependent body, establishing afflictions for the place of future birth, conditioning
┃the place of future birth. This is also at the death-moment mind.
Tenth existence link┻The previous formations link seeds receive the moistening condition of craving and grasping, after which there is
the position of future results.
Eleventh birth link━┳The produced matured morally neutral results of the previous consciousness and other five seeds. From intermediate
┃existence to within original existence, until not yet declining and changing, encompassed by the birth link. Pro-
┃duced links.
Twelfth aging-death link┻Various declining and changing positions are collectively called aging. The end of bodily life
is called death. These three existence links have twelve divisions,
hence called the twelve existence links. All being dependent origination dharmas, they are called dependent origination.
【Lower section of right page】
These bodhisattvas can also transform all sentient beings, already able to transcend the conceptions of self, person, perceiver, sentient beings, etc., and the inverted conceptions of heterodox paths that cannot be harbored—Third, clarifying the function of middle forbearance. Because they observe the five aggregates as without self, they have already transcended conceptions of self, person, etc. Because they observe the cause and effect of three times as neither permanent nor断, heterodox paths etc. cannot destroy or harbor [wrong views]. The position is the ten practices.
Furthermore, there are the ten path-seed nature grounds: namely observing form, consciousness, perception, feeling, formations to attain forbearance of precepts, forbearance of right view, forbearance of concentration, forbearance of wisdom, forbearance of liberation; observing the emptiness forbearance of three realms' cause and effect, wishless forbearance, signless forbearance; observing the two truths' reality and illusion, all dharmas' impermanence is called impermanence forbearance; all dharmas being empty attains non-arising forbearance. These are the bodhisattva's ten firm minds—Third, path-seed nature is upper forbearance. The position is ten dedications. The three-section differentiation within follows the above. The ten firm minds are as in the text. The first five are the divisions of dharma-body. The next three are emptiness forbearance; through the two truths and all dharmas being empty, attaining naturelessness forbearance, etc. These are the bodhisattva's self-benefit virtues.
Becoming wheel-turning kings, they can also transform the four continents, generating good roots in all sentient beings—This clarifies the characteristics of transforming others. Among the four kinds of wheel-turning kings, now referring to golden wheels ruling the four continents. According to the text below, superior ten wholesome acts are iron wheel kings transforming one Jambudvīpa. Habitual seeds are copper wheel kings transforming two continents, excluding the northeast. Nature seeds are silver wheels transforming three heavens, excluding the north. Iron is the one continent of southern Jambudvīpa.
Also, faith forbearance bodhisattvas, namely practitioners of good, penetration, and clarity—From below explaining the three positions of faith forbearance bodhisattvas, there are four aspects. First expressing the names. Next, from "namely" below, presenting the virtues of faith forbearance. From "severing the three realms" below is severing obstructions. From "able to transform a hundred buddhas" below clarifies the transformed buddha-lands. From "constantly using fifteen minds" below arouses superior cultivation. Within this
【Upper section of left page】
Good means good-awakening forbearance, positioned at the first ground. Penetration means contemplative-penetration forbearance, positioned at the second ground. Clarity means clear-wisdom forbearance, positioned at the third ground.
Severing the bondage of form-afflictions in the three realms—The first, second, and third grounds observe form-truth as signless, not grasping or clinging to form-dharmas. Hence they are freed from form-bondage. Also observing mind-truth has hidden and manifest aspects in the text.
Able to transform among a hundred buddha-《split writing: [margin note] first｜ground》 thousand buddha-《split writing: [margin note] second｜ground》 ten thousand buddha-《split writing: [margin note] third｜ground》 lands, manifesting a hundred bodies《split writing: [note] first｜ground》 thousand bodies《split writing: [margin note] second｜ground》 ten thousand bodies《split writing: [margin note] third｜ground》 of spiritual powers, immeasurable merits—Third, clarifying the transformed buddha-lands. According to the Ground Sutra, the first ground transforms a hundred buddha-worlds, the second ground transforms a thousand buddha-worlds, the third ground transforms ten thousand buddha-worlds. Manifesting bodies is likewise.
Constantly using fifteen minds as the foundation: four methods of attraction, four immeasurable minds, four great vows, three liberation gates—these bodhisattvas from the good-awakening ground to sarvajñā use these fifteen minds as the fundamental seeds of all practices—Fourth, arousing superior cultivation. The four methods of attraction are: giving, kind words, beneficial action, shared work. The four immeasurable minds are: loving-kindness, compassion, sympathetic joy, equanimity. Loving-kindness is the mind that gives happiness; compassion is the mind that removes suffering; joy is the mind that celebrates beings; equanimity is the mind of equality. Because the conditioned realms are unlimited, they are called immeasurable. The four great vows are as usual. The three liberations are: first, wishlessness can reject birth-and-death; second, signlessness can show nirvana; third, emptiness concentration observes that both birth-and-death and nirvana lack characteristics.《split writing: etc.》
Also, compliance forbearance bodhisattvas, namely seeing, victory, manifest dharma—From below clarifying the three positions of compliance forbearance. The four aspects of the text follow the above. Seeing is the fourth flaming-wisdom ground, called flaming-wisdom forbearance. Victory is the fifth extremely-difficult-to-conquer ground, called victory-
【Lower section of left page】
wisdom forbearance. Manifest dharma is the sixth manifest-presence ground, called manifest-dharma forbearance.
Able to sever the bondage of mind and other afflictions in the three realms—These three grounds observe mind-truth as signless, not grasping mind-characteristics, knowing mind as non-arising. Hence they can sever afflictions that delude about mind. Following the above regarding form.
Manifesting one body in buddha-lands of the ten directions, with immeasurable, ineffable spiritual powers transforming sentient beings—Fourth, clarifying the transformed buddha-lands. According to the Ground Sutra, flaming-ground bodhisattvas can manifest one hundred million bodies, able to transform sentient beings in one hundred million buddha-lands, etc. Difficult-to-conquer ground bodhisattvas can manifest one thousand billion bodies, transforming sentient beings in one thousand billion worlds, etc. Manifest-presence ground manifests one hundred thousand billion bodies transforming sentient beings.《split writing: etc.》 This is stated according to stages and positions. In the case of vow-wisdom results, all cannot be calculated or known. According to this sutra text, the fourth ground becomes Tuṣita heaven king, the fifth ground becomes other-transformation heaven king, the sixth ground becomes joyful-transformation heaven king. If following the sequence of six heavens, the fifth ground should be joyful-transformation heaven. Perhaps an error in the text.
Also, non-arising forbearance bodhisattvas, namely far, immovable, contemplative wisdom—Fourth, clarifying the three positions of non-arising forbearance. Within this, expressing names, presenting positions, obstructions, manifested lands in four sections follows the above. Within this, "far" is the far-going ground, called far-reaching forbearance, the seventh ground. "Immovable" is the immovable ground, equal-contemplation forbearance《split writing: etc.》 the eighth ground. "Contemplative wisdom" is the good-wisdom ground, wisdom-light forbearance《split writing: etc.》 the ninth ground.
Also severing the habitual afflictions of mind, form, etc. in the three realms—Clarifying treatment of obstructions. These three positions deeply realize the non-arising of mind and form. Hence they can sever the habits of form and mind—consider this.
Manifesting ineffable, ineffable merit and spiritual powers—This clarifies manifested lands. According to the Ground Sutra, the seventh ground