翻刻
【六頁上段】
照＿二蘊等即眞如空＿一。分別不＿レ生。惡果隨滅。故諸苦厄。皆
能越度。據＿レ實照＿レ空。亦度＿二￣スレトモ惑業＿一。體￣ハ寬￣ク現果《割書：ナルヲ以》
唯說＿レ度＿レ苦。即資糧等。五位之中。漸次照＿レ空。方離＿二此厄＿一。
此觀自在。猶未＿レ成＿レ佛。由＿レ照＿レ空故。當＿二必皆除＿一。勸＿二示發心＿一。
言＿二度一切＿一。
經曰。舍利子。 贊曰。下陳＿二機感者名＿一。述＿レ理垂喩。示＿二彼勝
行＿一。除＿二 四處＿一。《割書：一二乘作意障等。二諸疑離＿レ疑障。三於＿二所聞思法中＿一言＿二｜我能然＿一餘不＿レ能＿レ爾障。四於＿二骨璅乃至菩提＿一執著分別》
《割書：障。見＿二攝｜論第六＿一。》 義段有＿レ 三。初舍利子等。總告彰＿レ空。次是故等。別
結＿レ所＿レ空。後以無所得故。釋＿二成空理＿一。梵云＿二舍利＿一。唐云＿二春
鶖＿一。由＿二母辯才＿一。指＿レ喩爲＿レ號。顯＿二彼所生＿一。故復稱＿レ子。昔揚＿二知
見＿一。最初悟入。今演＿二性空＿一。呼而垂喩。唯說＿二勝敎＿一。以統＿レ法。
顯＿二是理皆空＿一。獨告＿二 上人＿一。以攝＿レ機。即時衆￣ニ咸告￣ク。彼雖＿レ
承＿レ告。而未＿レ悟＿レ空。先勸＿二練磨＿一。方除＿二 四處＿一。
經曰。色不異空空不異色色即是空空即是色。 贊曰。謂
四大種。及此所造。即十色處。及法處色。性皆變現。總立＿二
色名＿一。此文意。破＿三先執＿二色有＿一。故說＿二色空＿一。空者無也。非＿二法
性空＿一。愚夫所執。當情色相。本性非＿レ有。若執＿三非￣ルト＿レ空。及
【六頁下段】
色￣ノ滅無￣ヲ。方成＿二￣ルト空體￣ト＿一。既成＿二 二倒＿一。故應＿二雙遣＿一。或此空
者。即法性空。若執＿二遍計所執諸色。及依他色。定異＿レ眞有＿一。
眞俗定別。極成＿二迷亂＿一。今顯＿下 二色。性即空如。無相無爲。
非＿二詮智境＿一。應＿中捨＿二 二執＿一。求＿中趣眞空＿上。故攝＿二歸空＿一。雙除＿二妄見＿一。
法性之色。體即眞如《割書：ナルヲ以》。不異￣ナリ即空《割書：ナリト云》。《割書：或約＿二 二諦＿一。顯＿二｜不異即＿一。見＿レ贊。》
今說＿二色￣ト空￣トヲ＿一。互相顯者。令＿二義增明＿一。破＿二疑執＿一故。前說＿二
觀自在＿一。敎練＿二磨心＿一。今說＿二色等￣ハ不異￣ナリ即空￣ナリト＿一。令＿下捨＿二 二
乘劣作意等＿一。得＿中無分別出世行成＿上。
經曰。受想行識等亦復如是。 贊曰。恐彼疑＿レ執＿二唯色不＿レ
異＿レ空。唯色體即空。餘法不＿一＿レ爾。故以＿二受等＿一。亦例＿二同色＿一。領
納名＿レ受。取像名＿レ想。遷流名＿レ行。了別名＿レ識。等者等＿二取下
處界等。五種善巧＿一。然大經云。色空乃至菩提亦空。設有＿下
一法過＿二涅槃＿一者＿上。我亦說爲＿二如＿レ幻如＿一＿レ化。故此等言。通攝＿二
一切＿一。《割書：衆本￣ニ無＿二￣キハ等言＿一。寫者落也。｜圓測云。梵本有＿二等言＿一也。》
經曰。舍利子是諸法空相不生不滅不垢不淨不增不減。
贊曰。前告＿二法體空＿一。今告＿二法義空＿一。是諸法者。指＿二前對＿レ空
色受等法＿一。本無今有名＿レ生。暫有還無名＿レ滅。障染名＿レ垢。
【七頁上段】
翻＿レ此名＿レ淨。相廣名＿レ增。翻＿レ此名＿レ減。遍計所執。及依他上。
自然生法。本性空無。法性色等。體即空理。皆無＿下如＿二彼二
乘等執＿一。生等位別＿上。故說＿三空相不＿二生滅等＿一。《割書：更有＿二餘義＿一。｜見＿レ贊。》此意
總說＿下非＿二但色體￣ノミ不異￣ナリ即空￣ナルニハ＿一。色上生等。諸差別
義。亦不異￣ナリ即空￣ナリト＿上。 今遮＿二通別＿一。且略舉＿レ 三。而實空相。
亦不＿二 一等＿一。
經曰。是故空中無色無受想行識。 贊曰。三乘通修＿二 五種
善巧＿一。謂蘊￣ト處￣ト界￣ト緣起￣ト及諦￣トナリ。隨＿二彼所應＿一。爲＿二遠近
觀＿一。由＿二 二乘等。皆隨執＿一＿レ有。今對說＿レ無。所執￣ハ空中。體義俱
寂。故所執蘊。其性都無。然佛方便。於＿二有爲中＿一。施設爲＿レ
蘊。破＿二 五￣ノ我事＿一。漸令＿レ入＿レ眞。說爲＿二善巧＿一。非＿レ謂＿二實有＿一。有爲
之法。向非＿二定蘊＿一。所執蘊等。何理成＿レ眞。法性￣ハ空如￣ナリ。
非＿二蘊相￣ニハ＿一。是故空中。都無＿二 五蘊＿一。
經曰。無眼耳鼻舌身意無色聲香味觸法。 贊曰。此說＿三空
中無＿二 十二處＿一。唯由＿下根境。能與＿二 六行＿一。爲＿中生長門＿上。說爲＿二處
義＿一。今顯＿下所執性本都無。因緣法中。既非＿二實￣ノ處＿一。法性空
理。亦無＿中處相＿上。故乘＿二前義＿一。而結＿二處無＿一。
【七頁下段】
經曰。無眼界乃至無意識界。 贊曰。此說＿三空中無＿二 十八
界＿一。《割書：六根界謂眼耳鼻舌身意界。六境界謂色聲香味觸法界。｜六識界謂眼識耳識鼻識舌識身識意識界。是謂＿二 十八＿一。》 由＿下根及
境。能持＿二 六識＿一。彼復自持＿二因果性＿一。義＿上。名＿レ之爲＿レ界。能取＿二於
境＿一。是六內界相。眼等所取。是六外界相。依＿レ根綠＿レ境。似￣テ＿レ
境￣ニ了別￣スル。是六識界相。此中意界。即心￣ト意￣ト識￣トナリ。然
佛說＿レ法。有＿二廣略門＿一。於＿二蘊義中＿一。略說＿二色識＿一。處界隨廣。蘊
廣＿二心所＿一。處界皆略。爲￣ニスルカ＿レ愚￣ナルガ＿レ 三￣ニ故。蘊說＿二有爲＿一。處
說＿二 二取＿一。界增＿二取體＿一。機欲待故。破＿二我能持＿一。施設爲＿レ界。二
乘等不＿レ了。便執爲＿レ實。所執￣ハ都無￣ナリ。餘￣ハ非＿二實界＿一。故
乘＿二￣シテ前義￣ニ＿一。亦結＿二此無＿一。
經曰。無無明亦無無明盡乃至無老死亦無老死盡。 贊
曰。上無＿二遠觀＿一。下無＿二近觀＿一。染淨緣起。皆有＿二順逆＿一。雜染順
觀。依＿二於生死流轉法＿一說。《割書：謂無明綠＿レ行。｜行綠＿レ識等。》逆觀依＿二世間加行
法＿一說。《割書：謂以＿二 四諦＿一。先老死如＿レ｜是。乃至。觀＿二識支＿一也。》清淨順觀。依＿二根本斷＿レ障法＿一說。
《割書：謂無明滅 ｜即行滅等。》逆觀依＿二斷已重觀法＿一説。《割書：謂觀＿下由＿二誰無＿一故老死無。｜ 由＿二誰滅＿一故老死滅等＿上。》 雜
染順觀。初知＿二體性＿一。一無明。謂迷＿二內外＿一愚。二行。謂福非
福不動三業。三識。謂異熟識。四名色。謂五蘊。五六處。謂
現代語訳
【六頁上段】
蘊等が真如空であることを照らし見て、分別が生じず、悪果が随って滅する。故に諸々の苦厄を皆能く越度するのである。実を据えれば空を照らすことは、惑業をも度するが、体は寛く現果なので、ただ苦を度すことのみを説く。即ち資糧等の五位の中で、漸次に空を照らし、方にこの厄を離れる。この観自在は、猶お未だ仏と成らず。空を照らすことによって、当に必ず皆除かれるであろう。発心を勧示して、一切を度すと言う。
経に曰く「舎利子」。賛に曰く、以下は機感者の名を陳べ、理を述べて喩えを垂れ、彼の勝行を示し、四処を除く。義段に三つがある。初めの「舎利子」等は、総じて告げて空を彰す。次の「是故」等は、別して空じられる所を結ぶ。後の「以無所得故」は、空理を釈成する。梵語では「舎利」、唐では「春鶖」という。母の弁才によって、喩えを指して号とし、彼の所生を顕すので、故に復た子と称する。昔知見を揚げて、最初に悟入した。今性空を演じて、呼んで喩えを垂れる。ただ勝教のみを説いて、以て法を統べる。是の理が皆空であることを顕し、独り上人に告げて、以て機を摂する。即ち時の衆に咸く告げる。彼は告げを承けるといえども、而も未だ空を悟らず。先ず練磨を勧め、方に四処を除く。
経に曰く「色不異空空不異色色即是空空即是色」。賛に曰く、四大種及びこれによって造られるもの、即ち十色処及び法処色を謂う。性は皆変現し、総じて色の名を立てる。この文の意は、先に色が有ると執することを破って、故に色空を説く。空とは無である。法性空ではない。愚夫の所執で、当情の色相は、本性として有ではない。もし空ではないと執し、及び
【六頁下段】
色の滅無を、方に空体となすと執するなら、既に二つの倒を成すので、故に双方を遣うべきである。或いはこの空は、即ち法性空である。もし遍計所執の諸色、及び依他の色が、定んで真と異なって有であると執し、真俗が定んで別であるなら、極めて迷乱を成す。今二色の性が即ち空如であり、無相無為で、詮智の境ではないことを顕し、二執を捨てて、真空を求趣すべきである。故に空に摂帰して、妄見を双除する。法性の色は、体が即ち真如なので、空と異ならず即ち空である。
今色と空とを説いて、互いに相い顕すのは、義を増明せしめ、疑執を破るためである。前に観自在を説いて、心を練磨することを教えた。今色等は異ならず即ち空であると説いて、二乗の劣作意等を捨て、無分別の出世行を得て成就せしめる。
経に曰く「受想行識亦復如是」。賛に曰く、彼が「ただ色のみが空と異ならず、ただ色の体のみが即ち空で、余法はそうではない」と疑執することを恐れて、故に受等を以て、また色と同例とする。領納を受と名づけ、取像を想と名づけ、遷流を行と名づけ、了別を識と名づける。「等」は下の処界等、五種善巧を等取する。しかし大経に云く、「色空乃至菩提も亦た空なり。設え涅槃を過ぐる一法有りとも、我も亦た如幻如化なりと説かん」と。故にこの等言は、通じて一切を摂する。
経に曰く「舎利子是諸法空相不生不滅不垢不浄不増不減」。賛に曰く、前には法体空を告げ、今は法義空を告げる。「是諸法」とは、前に空に対した色受等の法を指す。本無が今有となるを生と名づけ、暫有が還って無となるを滅と名づける。障染を垢と名づけ、
【七頁上段】
これを翻すを浄と名づけ、相の広がりを増と名づけ、これを翻すを減と名づける。遍計所執、及び依他上の自然生法は、本性として空無である。法性の色等は、体が即ち空理で、皆二乗等が執するような生等の位別はない。故に空相は生滅等しないと説く。この意は総じて、ただ色体のみが異ならず即ち空であるのではなく、色上の生等の諸差別義も、異ならず即ち空であることを説く。今通別を遮して、且く略して三つを挙げるが、而も実は空相も、また一等ではない。
経に曰く「是故空中無色無受想行識」。賛に曰く、三乗は通じて五種善巧を修する。謂く蘊と処と界と縁起と及び諦である。彼の所応に随って、遠近の観となす。二乗等は、皆随って有を執するので、今対して無を説く。所執は空中で、体義俱に寂である。故に所執の蘊は、その性都て無である。然るに仏の方便は、有為中に於いて、施設して蘊となし、五の我事を破って、漸く真に入らしめ、説いて善巧となす。実有を謂うのではない。有為の法は、向に定蘊ではない。所執の蘊等は、何の理によって真と成ろうか。法性は空如で、蘊相ではない。是故に空中には、都て五蘊が無い。
経に曰く「無眼耳鼻舌身意無色声香味触法」。賛に曰く、これは空中に十二処が無いことを説く。ただ根境によって、能く六行に与して、生長の門となるので、説いて処義とする。今所執の性が本より都て無く、因縁法中に、既に実の処ではなく、法性空理も、また処相が無いことを顕す。故に前義に乗じて、而も処無を結ぶ。
【七頁下段】
経に曰く「無眼界乃至無意識界」。賛に曰く、これは空中に十八界が無いことを説く。根及び境によって、能く六識を持し、彼が復た自ら因果性の義を持するを、これを界と名づける。境を能取するは、是れ六内界の相である。眼等の所取は、是れ六外界の相である。根に依り境を縁じて、境に似て了別するは、是れ六識界の相である。この中の意界は、即ち心と意と識である。然るに仏が法を説くには、広略の門がある。蘊義中に於いて、略して色識を説き、処界は広に随う。蘊は心所を広くし、処界は皆略する。三に愚なるがためである。蘊は有為を説き、処は二取を説き、界は取体を増す。機欲を待つ故である。我能持を破って、施設して界とする。二乗等は了らず、便ち執して実とする。所執は都て無で、余は実界ではない。故に前義に乗じて、また此の無を結ぶ。
経に曰く「無無明亦無無明尽乃至無老死亦無老死尽」。賛に曰く、上は遠観を無とし、下は近観を無とする。染浄縁起は、皆順逆を有する。雑染順観は、生死流転法に依って説く。逆観は世間加行法に依って説く。清浄順観は、根本断障法に依って説く。逆観は断已重観法に依って説く。雑染順観は、初めに体性を知る。一は無明で、内外に迷う愚を謂う。二は行で、福・非福・不動の三業を謂う。三は識で、異熟識を謂う。四は名色で、五蘊を謂う。五は六処で、
英語訳
**Page Six, Upper Section**
By illuminatingly seeing that the aggregates and so forth are precisely true suchness emptiness, discrimination does not arise and evil consequences consequently cease. Therefore all sufferings and difficulties can be transcended. Actually speaking, illuminating emptiness also transcends delusions and karma, but since the essence is broad while manifest results [are specific], only transcending suffering is mentioned. That is, within the five stages of accumulating provisions and so forth, one gradually illuminates emptiness and thereby leaves these difficulties. This Avalokiteśvara has not yet become a Buddha. Through illuminating emptiness, all will certainly be eliminated. Encouraging the arousal of aspiration, it speaks of transcending everything.
The sutra states: "Śāriputra." Commentary: What follows presents the name of the one with spiritual capacity and response, expounds the principle and offers analogies, shows those excellent practices, and eliminates the four locations. There are three doctrinal sections. First, "Śāriputra" and so forth generally announce and clarify emptiness. Next, "therefore" and so forth separately conclude what is emptied. Finally, "because there is nothing to be obtained" explains and establishes the principle of emptiness. In Sanskrit "Śāri," in Chinese "Spring Shrike." Through the mother's eloquence, pointing to an analogy to make the name, manifesting what she gave birth to, therefore additionally called "son." Previously raising up knowledge and views, he was the first to awaken and enter. Now expounding the emptiness of nature, calling him to offer analogies. Only speaking the supreme teaching to unify the dharma. Manifesting that these principles are all empty, uniquely addressing the superior person to gather those with capacity. That is, generally addressing the assembly at that time. Though he receives the address, he has not yet understood emptiness. First encouraging refinement, then eliminating the four locations.
The sutra states: "Form is no different from emptiness, emptiness no different from form; form is precisely emptiness, emptiness precisely form." Commentary: This refers to the four great elements and what is created by them - that is, the ten form-fields and dharma-field forms. Their natures are all transformations and manifestations, generally establishing the name "form." The meaning of this passage breaks the prior attachment to form as existent, therefore explaining form-emptiness. Emptiness means non-existence. It is not dharma-nature emptiness. What foolish people cling to - the form-characteristics appearing to their consciousness - are not existent by nature. If one clings to non-emptiness and
**Page Six, Lower Section**
to the extinction and non-existence of form as constituting empty essence, this creates two inversions, therefore both should be eliminated. Or this emptiness is precisely dharma-nature emptiness. If one clings to the imagined forms and dependent forms as definitely different from and existent apart from the true, with conventional and ultimate definitely separate, this extremely establishes delusion. Now manifesting that the two forms' nature is precisely emptiness-suchness - signless, unconditioned, not the realm of conceptual wisdom - one should abandon the two attachments and seek to approach true emptiness. Therefore gathering into emptiness, both false views are eliminated. Dharma-nature form has essence that is precisely true suchness, therefore not different from and precisely emptiness.
Now explaining form and emptiness as mutually revealing each other is to make the meaning increasingly clear and break doubtful attachments. Previously explaining Avalokiteśvara taught mental refinement. Now explaining that form and so forth are not different from and are precisely empty causes one to abandon the inferior mental applications of the two vehicles and attain accomplishment in non-discriminative transcendent practices.
The sutra states: "Feeling, perception, formations, and consciousness are also thus." Commentary: Fearing that he might doubtfully cling [to the idea that] "only form is not different from emptiness, only form's essence is precisely empty, other dharmas are not thus," therefore using feeling and so forth as also analogous to form. Appropriation is called feeling, grasping images is called perception, transmigration is called formations, discrimination is called consciousness. "And so forth" equally includes the sense-fields, elements, and so forth - the five types of skillfulness. However, the great sutra says: "Form is empty up to bodhi which is also empty. Even if there were a dharma surpassing nirvana, I would also explain it as illusory and magical." Therefore this word "etc." comprehensively includes everything.
The sutra states: "Śāriputra, these dharmas' empty characteristic is unborn, unceasing, undefiled, unpurified, neither increasing nor decreasing." Commentary: Previously announcing dharma-essence emptiness, now announcing dharma-meaning emptiness. "These dharmas" refers to the form, feeling and other dharmas previously contrasted with emptiness. Originally non-existent becoming existent is called birth; temporarily existent returning to non-existence is called cessation. Obstruction and defilement are called defilement;
**Page Seven, Upper Section**
reversing this is called purity; expansion of characteristics is called increase; reversing this is called decrease. The imagined nature and naturally arising dharmas on the dependent nature are originally empty and non-existent by nature. Dharma-nature form and so forth have essence that is precisely the principle of emptiness, all lacking the positional distinctions of birth and so forth that the two vehicles and others cling to. Therefore it explains that empty characteristics are neither born nor ceased, etc. This meaning generally explains that not only form's essence is not different from and precisely empty, but also the various distinctive meanings of birth and so forth on form are not different from and are precisely empty. Now obstructing both general and particular, temporarily briefly raising three, but actually empty characteristics are also not uniform.
The sutra states: "Therefore in emptiness there is no form, no feeling, perception, formations, or consciousness." Commentary: The three vehicles commonly cultivate the five types of skillfulness - namely aggregates, sense-fields, elements, dependent origination, and truths. According to what is appropriate to them, they make distant and near observations. Since the two vehicles and others all consequently cling to existence, now in contrast non-existence is explained. What is clung to is quiet in both essence and meaning in emptiness. Therefore the clung-to aggregates have completely non-existent nature. However, the Buddha's skillful means within the conditioned provisionally establishes aggregates, breaking the five self-affairs, gradually causing entry into the true, explaining them as skillfulness. This does not mean they really exist. Conditioned dharmas are not definitely aggregates. By what principle would the clung-to aggregates become true? Dharma-nature is empty-suchness, not aggregate-characteristics. Therefore in emptiness there are no five aggregates at all.
The sutra states: "No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharmas." Commentary: This explains there are no twelve sense-fields in emptiness. Only through roots and objects being able to provide for the six activities as gates of growth and development are they explained as having the meaning of sense-fields. Now manifesting that the clung-to nature is originally completely non-existent, in causal and conditional dharmas already not real sense-fields, dharma-nature empty principle also has no sense-field characteristics. Therefore continuing from the previous meaning, the absence of sense-fields is concluded.
**Page Seven, Lower Section**
The sutra states: "No eye-element up to no consciousness-element." Commentary: This explains there are no eighteen elements in emptiness. Through roots and objects being able to sustain the six consciousnesses, and they in turn sustaining the meaning of causal and resultant nature, this is called elements. Being able to grasp objects is the characteristic of the six internal elements. What the eyes and so forth grasp are the characteristics of the six external elements. Depending on roots and conditioning objects, discriminating in resemblance to objects are the characteristics of the six consciousness-elements. The mind-element here is mind, mentation, and consciousness. However, when the Buddha explained dharma, there are extensive and concise approaches. Within aggregate-meaning, form and consciousness are concisely explained, sense-fields and elements follow the extensive. Aggregates extensively [treat] mental factors, sense-fields and elements all concisely because of being ignorant regarding the three. Aggregates explain the conditioned, sense-fields explain the two graspings, elements increase grasping-essence. Because [this] awaits the inclinations of spiritual capacity. Breaking "self able to sustain," elements are provisionally established. The two vehicles and others do not understand, then cling to them as real. What is clung to is completely non-existent, the rest are not real elements. Therefore continuing from the previous meaning, this non-existence is also concluded.
The sutra states: "No ignorance and also no extinction of ignorance, up to no old age and death and also no extinction of old age and death." Commentary: Above negates distant observation, below negates close observation. Defiled and pure dependent origination both have forward and reverse [aspects]. Defiled forward observation is explained depending on birth-and-death cyclical dharmas. Reverse observation is explained depending on mundane preparatory dharmas. Pure forward observation is explained depending on fundamental obstacle-eliminating dharmas. Reverse observation is explained depending on dharmas of re-observation after elimination. Defiled forward observation initially knows the essential nature. First is ignorance - referring to delusion regarding internal and external. Second is formations - referring to the three karmas of merit, demerit, and immobility. Third is consciousness - referring to fruition consciousness. Fourth is name-and-form - referring to the five aggregates. Fifth is six sense-fields - referring to