翻刻
【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
其會方廣九百五十里大衆僉然座 第十二列＿二變化衆＿一。
此是不思議菩薩故。能變＿二 十方淨土及佛菩薩等＿一此土來
至。《割書：云云》付＿レ文爲＿レ 三。一明＿二不思議力能變＿一レ土。二有無量下
明＿三不思議力能現＿二佛及菩薩＿一。三一一佛各各下明＿三不思
議力能說＿二般若＿一。《割書：已上證｜信序了》爾時《割書：[傍]說法｜ノ時》十號《割書：[傍]如來｜應供等》三明＿一。《割書：[傍]圓鑒｜三世精》
《割書：識物｜機文》大滅諦金剛智釈迦牟尼佛 以下釋＿二說經時序＿一。付＿レ
中有＿二 七段＿一。一明＿三如來入＿二 三昧分＿一。第二放光。第三現花。第
四動地。第五疑問。第六作樂歎佛。竝召＿二 十方衆＿一來集。第
七起定。《割書：云云》
初年月八日 如來成道卅六年正月八日說＿二此經＿一。成道
七年說＿二餘波若＿一。生年六十六說＿二此經＿一。
方座＿二 十地＿一 疏云言＿二方座十地＿一者。以＿三其因圓乃證＿二佛果＿一
名＿二方座十地＿一。此乃反擧＿二昔因＿一非＿二始座＿一。又云。此是佛十地。
《割書：文》
入＿二大寂室三昧＿一 疏云。觀＿レ機審＿レ理。所以入＿レ定也。《割書：文》
思＿レ緣 疏云。云＿二思緣＿一。是大敎起＿レ緣大智￣ヲ《割書：以》明察故云＿二思
緣＿一也。又解。思緣者欲＿レ說＿二波若＿一思＿二無相義＿一。緣者緣者＿二如法
【右頁下段】
性理＿一也。《割書：文》
放＿二大光明＿一 第二放光。疏云。大光明者是現＿二希有事＿一。令＿二
未信者生＿一レ信。已信者令＿レ得＿二增益＿一。亦欲＿レ令＿下衆生破＿二無明
闇＿一得＿中智惠明＿上也。光有＿二 二種＿一。一神通光。二智惠光。何故
放＿二神通光＿一。但有緣諸子散＿二-在十方＿一。不＿二放＿レ光召集＿一。不＿レ知＿下
說＿二般若＿一之因緣＿上。所以放＿レ光也。分＿二-別法相＿一稱（カナフ）＿二物根機＿一。故
放＿二智惠光＿一也。《割書：文》
照＿二 三界中＿一復《割書：[傍]第｜三》於＿二頂上＿一出＿二千寶蓮華＿一 或覩＿レ光發＿レ機。
或見＿レ花得＿レ悟故現＿レ花也。《割書：云云》
華上至＿二非想非非想＿一 此經無色界立＿二細色＿一。非想非非想
者四空虛中最極也。俱舍云。由＿二想昩劣＿一。謂無＿二明勝想＿一得＿二
非想名＿一有＿二昩劣想＿一故名＿二非非想＿一。《割書：文》 壽量事。頌疏云。無
色壽量從＿レ 下如＿レ次二四六八萬大劫。《割書：文》又云。無色初二萬
後後二二增。《割書：文》空無邊處識無邊處無所有處。
光《割書：[傍]同｜花》亦爾乃至＿二他方恆河沙諸佛國土＿一。 疏云。非＿三但照＿二
此方＿一。亦遍＿二 十方＿一也。《割書：文》
時無無色界《割書：[傍]無色｜界雨花》雨＿二無量變大香華＿一香如＿二車輪＿一華如＿二須
【左頁上段】
彌山王＿一如＿レ雲而下 三界諸天皆雨＿レ華供養。疏云。以＿二現
華＿一欲＿レ令＿二衆生修＿レ因得＿一レ果。《割書：文》
十八梵天王雨＿二百變異色華＿一 已上色界雨花。
六欲諸天雨＿二無量色華＿一 欲界雨花。
其佛座前自然生＿二 九百萬億劫華＿一 劫￣ハ層義也。
上至＿二非想非非想天＿一是時《割書：[傍]第四神｜力動地》其他六種震動 東涌
西沒。西涌東沒。南涌北沒。北涌南沒。邊涌中沒。中涌邊
沒。
爾時諸大衆俱共僉然生＿レ疑 以下說經時序中。第五疑
問云。分。就＿レ文有＿二 四別＿一。初大衆同疑。各相謂言下第二發＿レ
言論辯。前已爲我等下。第三序＿二其疑事＿一。時十六大國王
下。第四明＿二如来事不可知＿一。僉然者咸皆然也。
各相謂言 疏云。各相謂言者。互相諮問也。
四無所畏 欲＿レ出＿二其疑情＿一先擧＿二佛德＿一。疏云。一一切智。二
漏盡。三盡苦道。四說障道。名＿二￣ルコト無畏＿一。十住毘婆娑云。
不＿レ懼＿二外難＿一故云＿二無畏＿一。《割書：文》
十八不共法 疏云。十八不共法者。一身無失。二口無失。
【左頁下段】
三意無失。四無異相。五無＿レ不＿二定心＿一。六無不知已捨心。七
所作事業希求云《割書：[考]所作等七字｜藏作大一字》欲無減八精進無減。九念
無減。十慧無減。十一解脫無減。十二解脫知見無減。十三
身業隨智慧行。十四口業隨智慧行。十五意業智慧行。十
六智慧知過去世無礙。十七智慧知未來世無礙。十八智
慧知現在世無礙。《割書：文》
五眼 疏云。肉眼者照＿二金剛已還一切諸法＿一皆盡。天眼者
照＿二如來果第一義諦＿一名爲＿二障外＿一。慧眼者照＿二常無常等一
切法空＿一。法眼者照＿二 一切有爲法因果理事＿一。佛眼者卽究＿二-竟
諸道。
法身疏云。 法身者。眞法爲＿レ體妙解爲＿レ軀。故云＿二法身＿一。
大覺世尊前已爲＿二我等大衆＿一 二十九年說＿二摩訶般若波羅
蜜金剛般若波羅蜜天王問般若波羅蜜光讚般若波羅
《割書：[考]羅下經｜有蜜字》今日如來放＿二大光明＿一斯作＿二何事＿一 正序＿レ疑。成道
廿九年已說＿二 四般若＿一。今復卅年初月八日。放＿二光明＿一與＿レ前何
異。於＿二王舍城耆闍崛山＿一說＿二大品＿一。至＿二舍衞國＿一說＿二金剛般若
天王問般若＿一。後還＿二王舍城耆闍崛山＿一說＿二光讚般若道行般
現代語訳
【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
その会は方広九百五十里、大衆がことごとく座した 第十二に変化衆を列する。これは不思議菩薩であるため、十方浄土及び仏菩薩等を変化してこの土に来至させることができる。《割書：云云》文に付いて三つに分ける。一には不思議の力が能く土を変ずることを明かし、二には「無量有り」以下で不思議の力が能く仏及び菩薩を現すことを明かし、三には「一一の仏各各」以下で不思議の力が能く般若を説くことを明かす。《割書：已上は証信序了》その時《割書：[傍]説法の時》十号《割書：[傍]如来・応供等》三明。《割書：[傍]円鑒三世精》《割書：識物機文》大滅諦金剛智釈迦牟尼仏 以下は説経時序を釈する。その中に七段有り。一には如来の入三昧分を明かし、第二に放光、第三に現花、第四に動地、第五に疑問、第六に作楽歎仏並びに十方衆を召集すること、第七に起定。《割書：云云》
初年月八日 如来成道三十六年正月八日にこの経を説く。成道七年に餘波若を説く。生年六十六でこの経を説く。
方座十地 疏に云く、「方座十地」と言うのは、その因が円満になって乃ち仏果を証するのを「方座十地」と名づける。これは乃ち反って昔の因を挙げるのであって、始めて座するのではない。また云く、これは仏十地である。《割書：文》
大寂室三昧に入る 疏に云く、機を観じて理を審らかにする。そのために入定するのである。《割書：文》
緣を思う 疏に云く、「思縁」と云うのは、大教が起こる縁を大智を以て明察するので「思縁」と云うのである。また解釈では、思縁とは波若を説こうと欲して無相の義を思い、縁とは如法性理を縁ずることである。《割書：文》
【右頁下段】
大光明を放つ 第二に放光。疏に云く、大光明とはこれは希有の事を現すことである。未だ信じない者に信を生じさせ、已に信じている者には増益を得させる。また衆生をして無明の闇を破り智慧の明を得させようと欲するのである。光に二種有り。一には神通光、二には智慧光。何故に神通光を放つのか。ただ有縁の諸子が十方に散在している。光を放って召集しなければ、般若を説く因縁を知らない。そのために光を放つのである。法相を分別して物の根機に称うため、故に智慧光を放つのである。《割書：文》
三界中を照らし、復た《割書：[傍]第三》頂上に千の宝蓮華を出す 或いは光を睹て機を発し、或いは花を見て悟を得るため花を現すのである。《割書：云云》
華上は非想非非想に至る この経では無色界に細色を立てる。非想非非想とは四空虚中の最極である。倶舎に云く、想が昧劣によって、明勝な想が無いことを得て非想の名となし、昧劣な想が有る故に非非想と名づける。《割書：文》寿量のこと。頌疏に云く、無色の寿量は下から次の如く二・四・六・八万大劫。《割書：文》また云く、無色は初二万、後後二二増。《割書：文》空無辺処・識無辺処・無所有処。
光《割書：[傍]花と同じ》もまたそうで他方恒河沙の諸仏国土に至る 疏に云く、ただこの方を照らすのではなく、また十方に遍するのである。《割書：文》
時に無色界《割書：[傍]無色界の雨花》は無量変の大香華を雨らす。香は車輪の如く、華は須
【左頁上段】
弥山王の如く雲の如くして下る 三界の諸天が皆華を雨らして供養する。疏に云く、華を現すことを以て衆生をして因を修して果を得させようと欲する。《割書：文》
十八梵天王は百変異色華を雨らす 已上は色界の雨花。
六欲諸天は無量色華を雨らす 欲界の雨花。
その仏の座前に自然に九百万億劫華が生ずる 劫は層の義である。
上は非想非非想天に至る。この時《割書：[傍]第四神力動地》その他に六種震動 東涌西没、西涌東没、南涌北没、北涌南没、辺涌中没、中涌辺没。
その時諸大衆がみな共に一斉に疑を生じた 以下は説経時序中、第五疑問の分を云う。文に就いて四つの別有り。初めに大衆同疑、「各相謂言」以下は第二に言論弁を発し、「前已為我等」以下は第三にその疑事を序し、「時十六大国王」以下は第四に如来の事不可知を明かす。一斉にとは皆然ということである。
各相謂言 疏に云く、各相謂言とは、互いに相諮問することである。
四無所畏 その疑情を出そうと欲して先に仏徳を挙げる。疏に云く、一に一切智、二に漏尽、三に尽苦道、四に説障道、これらを無畏と名づける。十住毘婆沙に云く、外難を懼れないので無畏と云う。《割書：文》
十八不共法 疏に云く、十八不共法とは、一に身無失、二に口無失、
【左頁下段】
三に意無失、四に無異相、五に不定心無し、六に不知已捨心無し、七に所作事業希求云《割書：[考]所作等七字、蔵は大一字と作る》欲無減、八に精進無減、九に念無減、十に慧無減、十一に解脱無減、十二に解脱知見無減、十三に身業随智慧行、十四に口業随智慧行、十五に意業智慧行、十六に智慧知過去世無礙、十七に智慧知未来世無礙、十八に智慧知現在世無礙。《割書：文》
五眼 疏に云く、肉眼とは金剛已還の一切諸法を照らして皆尽くす。天眼とは如来果の第一義諦を照らして障外と名づける。慧眼とは常無常等の一切法空を照らす。法眼とは一切有為法の因果理事を照らす。仏眼とはすなわち諸道を究竟する。
法身 疏に云く、法身とは、真法を体とし妙解を軀とする。故に法身と云う。
大覚世尊は前に已に我等大衆のために二十九年、摩訶般若波羅蜜・金剛般若波羅蜜・天王問般若波羅蜜・光讃般若波羅《割書：[考]羅の下、経に蜜の字有り》を説いた。今日如来が大光明を放つのは何事をなすのか 正しく疑を序する。成道二十九年に已に四般若を説いた。今復た三十年初月八日、光明を放つのは前と何が異なるのか。王舍城耆闍崛山において大品を説き、舍衛国に至って金剛般若・天王問般若を説き、後に王舍城耆闍崛山に還って光讃般若・道行般
英語訳
【The "[考][傍]" in split writing are enclosed in square frames】
【Upper section of right page】
That assembly was nine hundred and fifty li in extent, with the great assembly all seated together: Twelfth, listing the transformation assembly. Because this is an inconceivable bodhisattva, they are able to transform the pure lands of the ten directions and buddhas, bodhisattvas, etc., bringing them to this land. 《Split writing: and so forth》 Dividing the text into three parts: First, clarifying that inconceivable power can transform lands; second, from "there are immeasurable" below, clarifying that inconceivable power can manifest buddhas and bodhisattvas; third, from "each buddha individually" below, clarifying that inconceivable power can expound prajñā. 《Split writing: The above completes the testimonial sequence》 At that time 《Split writing: [margin] time of dharma teaching》 the ten epithets 《Split writing: [margin] Tathāgata, Arhat, etc.》 three clarifications. 《Split writing: [margin] perfectly reflecting the three periods, precisely》《Split writing: recognizing beings' capacities, text》 Great Extinction Truth Vajra Wisdom Śākyamuni Buddha: Below explains the sequence of sutra-teaching time. Within this there are seven sections: First, clarifying the Tathāgata's entry into samādhi; second, emitting light; third, manifesting flowers; fourth, earth trembling; fifth, questions of doubt; sixth, making music to praise the Buddha and summoning assemblies from the ten directions; seventh, arising from concentration. 《Split writing: and so forth》
First year, first month, eighth day: The Tathāgata expounded this sutra on the eighth day of the first month, thirty-six years after enlightenment. Seven years after enlightenment, he taught other prajñā. At age sixty-six, he taught this sutra.
Just seated on the ten grounds: The commentary states: "Just seated on the ten grounds" means that when the causes are perfected, one then realizes the Buddha fruit, called "just seated on the ten grounds." This refers back to past causes, not beginning to sit. It also states: These are the Buddha's ten grounds. 《Split writing: text》
Entering the Great Silence Chamber samādhi: The commentary states: Observing capacities and examining principles—therefore entering concentration. 《Split writing: text》
Contemplating conditions: The commentary states: "Contemplating conditions" means the great teaching arises from conditions, clearly examined with great wisdom, hence called "contemplating conditions." Another interpretation: contemplating conditions means wanting to expound prajñā while contemplating the meaning of marklessness; conditions means conditioning dharma-nature principle. 《Split writing: text》
【Lower section of right page】
Emitting great light: Second, emitting light. The commentary states: Great light means manifesting rare phenomena, causing those who don't believe to generate faith, and causing those who already believe to gain increase. It also aims to have sentient beings break the darkness of ignorance and attain the brightness of wisdom. There are two types of light: first, supernatural power light; second, wisdom light. Why emit supernatural power light? Because beings with karmic connections are scattered throughout the ten directions—without emitting light to summon them, they wouldn't know the causes and conditions for teaching prajñā. Therefore light is emitted. To distinguish dharma characteristics and accord with beings' root capacities, wisdom light is emitted. 《Split writing: text》
Illuminating within the three realms, furthermore 《Split writing: [margin] third》 from the crown, a thousand jewel lotuses emerge: Some see the light and develop capacity; some see flowers and attain enlightenment, hence flowers are manifested. 《Split writing: and so forth》
Flowers reach up to Neither-Perception-Nor-Non-Perception: This sutra establishes subtle form for the formless realm. Neither-Perception-Nor-Non-Perception is the ultimate among the four formless voids. The Abhidharma states: Due to dim and inferior perception, having no clear superior perception, it gains the name "neither-perception"; having dim and inferior perception, it is called "nor-non-perception." 《Split writing: text》 Regarding lifespan: The verse commentary states: Formless lifespans from below are respectively twenty thousand, forty thousand, sixty thousand, eighty thousand great kalpas. 《Split writing: text》 It also states: In the formless realm, first twenty thousand, then each subsequent doubles by two. 《Split writing: text》 Sphere of Infinite Space, Sphere of Infinite Consciousness, Sphere of Nothingness.
Light 《Split writing: [margin] same as flowers》 is likewise, extending to buddha-lands of other directions numerous as Ganges sands: The commentary states: Not only illuminating this direction, but also pervading the ten directions. 《Split writing: text》
At that time the formless realm 《Split writing: [margin] formless realm rains flowers》 rained immeasurable varieties of great fragrant flowers, fragrant like cart wheels, flowers like Mount Sumeru
【Upper section of left page】
the king of mountains, descending like clouds: All heavenly beings of the three realms rain flowers as offerings. The commentary states: By manifesting flowers, they want sentient beings to cultivate causes and attain results. 《Split writing: text》
The eighteen Brahmā heaven kings rain hundreds of varieties of differently colored flowers: Above describes the form realm raining flowers.
The six desire heavens rain flowers of immeasurable colors: The desire realm raining flowers.
Before the Buddha's seat, nine hundred million tiered flowers naturally grow: "Tiers" means layers.
Reaching up to Neither-Perception-Nor-Non-Perception Heaven, at this time 《Split writing: [margin] fourth, supernatural power shaking earth》 six other types of trembling occurred: East rising, west sinking; west rising, east sinking; south rising, north sinking; north rising, south sinking; edges rising, center sinking; center rising, edges sinking.
At that time all the great assemblies together simultaneously generated doubt: Below describes the fifth section of the sutra-teaching sequence—the doubt and questioning portion. The text has four divisions: First, the great assembly's common doubt; from "each saying to one another" below is the second, initiating verbal discussion; from "previously for us" below is the third, relating their doubts; from "at that time the sixteen great kings" below is the fourth, clarifying that the Tathāgata's actions are unknowable. "Simultaneously" means all together.
Each saying to one another: The commentary states: "Each saying to one another" means mutually consulting and questioning.
Four fearlessnesses: Wanting to express their doubts, they first raise the Buddha's virtues. The commentary states: First, all-knowledge; second, exhaustion of outflows; third, path of ending suffering; fourth, teaching obstructive paths—these are called fearlessnesses. The Ten Stages Vibhāṣā states: Not fearing external challenges, hence called fearlessness. 《Split writing: text》
Eighteen distinctive dharmas: The commentary states: The eighteen distinctive dharmas are: first, no error in body; second, no error in speech;
【Lower section of left page】
third, no error in mind; fourth, no different characteristics; fifth, no undetermined mind; sixth, no unknowing abandonment mind; seventh, activities and aspirations 《Split writing: [investigation] the seven characters "activities etc." in the Chinese version are written as one large character》 desire without decrease; eighth, vigor without decrease; ninth, mindfulness without decrease; tenth, wisdom without decrease; eleventh, liberation without decrease; twelfth, liberated knowledge and vision without decrease; thirteenth, bodily actions following wisdom; fourteenth, verbal actions following wisdom; fifteenth, mental actions following wisdom; sixteenth, wisdom knowing the past without obstruction; seventeenth, wisdom knowing the future without obstruction; eighteenth, wisdom knowing the present without obstruction. 《Split writing: text》
Five eyes: The commentary states: The flesh eye illuminates all dharmas from vajra downward, exhausting them all. The divine eye illuminates the Tathāgata's result of ultimate truth, called "beyond obstructions." The wisdom eye illuminates the emptiness of all dharmas such as permanent and impermanent. The dharma eye illuminates all conditioned dharmas' causes, effects, principles, and phenomena. The buddha eye penetrates all paths to completion.
Dharma body: The commentary states: The dharma body takes true dharma as its essence and wonderful understanding as its form, hence called dharma body.
Great Enlightened World-Honored One, previously for us, the great assembly, for twenty-nine years taught Mahāprajñāpāramitā, Vajraprajñāpāramitā, Heavenly King's Questions on Prajñāpāramitā, Light-Praising Prajñāpāramitā 《Split writing: [investigation] below "pāramitā" in the sutra there is the character "sūtra"》. Today the Tathāgata emits great light—what action is this? Properly relating the doubt. Twenty-nine years after enlightenment, four prajñā [sūtras] were already taught. Now again, on the eighth day of the first month of the thirtieth year, emitting light—how is this different from before? At Rājagṛha on Vulture Peak Mountain, the Large Prajñāpāramitā was taught. Going to Śrāvastī, the Vajraprajñāpāramitā and Heavenly King's Questions on Prajñāpāramitā were taught. Later returning to Rājagṛha on Vulture Peak Mountain, the Light-Praising Prajñāpāramitā and Conduct-Path Prajñā were taught.