一　最勝問答抄十巻 - 翻刻

ページ: 1

翻刻

【最初頁を「一乗義私記三巻」６０コマ目左頁から転記】【一頁】【上段】最勝問答抄卷第一目錄　　　　　　　　　《割書：[考]每卷内題無表紙外題云「最勝｜問答抄」仍今私安内題下俲之》第一卷《割書：[考]每卷首有＿二卷次幷目｜錄＿一。恐後加。下俲之。》問。別起因。疏主何釋耶。《割書：二方》。問。第二三昧圓滿。如何釋＿レ之耶。問。法眼淨益。大小乘益中何。《割書：二方》。問。明字梵語有無。問。眞諦三藏。今經三段。依＿二何飜譯＿一。問。眞諦三藏。流通分有＿二兩品＿一。何等耶。問。今經法華已前說歟。問。以＿二今經＿一攝＿二第三時＿一事。疏主何釋耶。問。一時一會事。問。金經現放光等瑞相歟。問。香象勢力王。卽揭路荼王歟。問。妙幢室淨土。釋尊神力歟。問。諸藥叉衆。毘沙門爲＿二上首＿一歟。【下段】問。我常在鷲山。宣說此經寶《割書：云云》。爾者三身中。說＿二何身＿一　耶。問。經有婆羅門姓憍陳如《割書：云云》。爾者此婆羅門者。十廻向　中。第十廻向云事。如何釋＿レ之耶。【二頁】【上段】最勝問答抄卷第一《割書：[考]底本每卷内題｜無今私安下俲之》第一卷問。付＿二今經起因＿一。且別起因。淄洲大師。如何釋＿レ之耶。進云。疏云。別謂局＿二此敎＿一《割書：云云》。付之。見＿二下￣ノ別起六因＿一。敎＿下除＿二-脫不善因果＿一。及成＿中就人天樂果＿上。此義大小諸敎皆有＿レ之。如何限＿二今經＿一耶。問。付＿二今經起因＿一。且別起因。淄洲大師何釋＿レ之耶。　進云。別起因者。唯限＿二此經＿一。所謂如來壽量品。三身功德。滅業障品也。付＿レ之。敎＿二事理懺悔＿一。令＿レ滅＿二罪障＿一。出＿二普賢觀經＿一。如來壽量三身功德。出＿二法華經壽量品＿一。如何如＿レ此判耶。問。付＿下以＿二七圓滿＿一。分＿中-別通序別序＿上。且第二三昧圓滿。如何判＿レ之耶。　進云。初《割書：序圓｜滿》及第三《割書：聽衆｜圓滿》名＿二通序＿一。亦名＿二證信序＿一。自餘別序《割書：云云》。付＿レ之。案＿二通別二序＿一。通＿二餘經＿一。云＿二通序＿一。限＿二此經＿一。名＿二別序＿一。而法華仁王等餘經中。皆有＿二入定等事＿一。尤可＿レ云＿二通序＿一。如何名＿二別序＿一耶。況第三聽衆圓滿。旣通序也。第二何不＿レ爾耶。依＿レ之。唐土人師。從＿二如【下段】是我聞＿一。至＿二殊勝妙法＿一。云＿二通序＿一。時薄伽梵下。別序也￣ト判￣セルヲヤ耶。　此經意。如是我聞。《割書：乃至》殊勝妙法￣ト云中。有＿二三昧圓滿＿一。故如＿レ此難＿レ之。私云。有抄出云。法華仁王等￣ノ入定￣ノ事￣ハ。少分￣ニシテ非＿二多分＿一。故云＿二別序＿一也。《割書：云云》又云。疏明＿二別起因＿一。出＿二六所以＿一。一明＿二菩提𣵀槃無漏之。【。衍ヵ】果＿一。二明＿レ除＿二-去不善因＿一。三令＿レ脫＿二不善之報＿一。四令＿レ修＿二菩提𣵀槃無漏之因＿一。五令＿レ修＿二有漏善因＿一。六令＿レ得＿二人天樂果＿一《割書：云云》。而餘經具不＿レ明＿二此六因＿一。仍限＿二今經＿一。云＿二別起因＿一也。又疑云。疏釋＿レ經文＿一。自＿二如是我聞＿一。至＿二殊勝妙法＿一。爲＿二通序＿一。爾時薄伽梵下。判＿二發起序＿一此釋旣三昧圓滿￣ヲハ。釋＿二￣セルヲヤ通序￣ト＿一耶。私云。此釋誠難＿レ會。但三昧圓滿￣ハ。序圓滿￣ト聽衆圓滿￣トノ中間￣ニ有《割書：ルヲ以》＿レ之。從＿二前後＿一且如＿レ此判也。重尋云。何故三昧圓滿。在＿二聽衆圓滿前＿一耶。序圓滿聽衆圓滿。俱通序也。同可＿レ在＿レ前故也。私會云。此事疏問答也。疏答＿レ之。以身心住。俱名住故。【三頁】【上段】又二義故。合一處明。《割書：云云》但文相極暗。上古尚煩＿レ之。末學難＿レ消。且愚僧案云。序圓滿￣ハ所居￣ノ處￣ヲ明￣ス。故￣ニ身住￣ナリ。擧＿二《割書：[考]擧字恐可｜在三昧下》三昧￣ハ心￣ノ所住￣ヲ＿一也。故相連￣テ明￣スト＿レ之云歟。次又二義故。合一處明者。所居￣ヲ云＿二心所住＿一。兼＿二三昧＿一。擧＿二￣テ身￣ノ所住￣ヲ＿一。出《割書：[考]出下恐脫｜心所住三字》故。俱有＿二二義＿一。故合￣シテ一處￣ニ明￣スト云歟。問。疏中明＿二今經得益＿一。出＿二法眼淨益＿一。大少【小】乗益中何耶。進云。疏中二解。後勝。判＿二￣シテ少【小】乘益《割書：ト云》釋￣ヲ＿一勝￣レタリト。《割書：云云》付＿レ之。今經者。中道了義敎。所＿レ列得益。定可＿二大乘益＿一。有＿二何所見＿一。小乗益云耶。況莊嚴論中。大乘益。《割書：云云》准思＿レ之。今經得益。可＿二大乘益＿一。爾者如何。私云。披＿二經文＿一。尋＿二所得益＿一。述＿二大乘益＿一。發無上菩提心。得阿耨菩提記￣ト。隨￣テ依空滿願品中。無生法忍益外。擧＿二法眼淨益＿一。知非＿二大乘益＿一云事。又披＿二妙經說＿一。述＿二大乘益＿一。得無上菩提。得無生忍。得施陀羅尼￣ト。彼此各別《割書：見タリ》。爰以。瑜伽論中。初果得益《割書：ト述タリ》。淄洲高覽。自＿レ此起歟。今經普爲乘￣ノ敎￣ナリ。所說限＿二大乘益＿一耶。但於＿二莊嚴論說＿一者。遠【下段】塵離垢者。斷惑義。得法眼淨者。證果稱也。出＿三大乘初地有＿二此義＿一。故依＿二別義門＿一。載＿二此說＿一。依＿レ之彼論中。以十地法眼淨益￣ノ說。依＿二此意＿一歟。論可＿レ見＿レ之。難《割書：[此奥可＿レ有＿レ之歟。不審ナレトモ本ノマヽ]》　　《割書：　｜[傍]法華經論義也。圓玄爲＿レ之。》問。經文於諸法中。得法眼淨。《割書：云云》爾者。今此法眼淨益者。於＿二淨土＿一得＿レ之歟。　兩方。若於＿二淨土＿一得《割書：云者》。玄贊中小乘益《割書：ト釋セリ》。小乗於＿二淨土＿一不＿レ得＿レ益。如何云＿レ爾耶。若依＿レ之於＿二穢土＿一得《割書：ト云者》。自宗意。藥王以下諸品。所居土皆淨土￣ナリ。知於＿二淨土＿一得＿レ之云事。况者如＿レ成者。是不￣ヤ＿レ順＿二￣セ他宗￣ノ心￣ニ＿一耶。問。今經疏中。出＿二法眼淨益＿一。爾者今此益者。限＿二小乘初果益＿一歟。　兩方。　若限＿二初果＿一者。證＿二法性眞理＿一。以得＿二無漏慧眼＿一。名＿二法眼淨＿一。後々旣有＿二此義＿一。何云＿レ限＿二初果＿一耶。依＿レ之瑜伽論中。四果通《割書：ト述テ》。顯￣セルヲヤ＿レ通＿二￣スルヿヲ後々￣ニ＿一耶。餘論說又以如＿レ此。若依＿レ之爾者。今疏《割書：幷》玄贊中。限＿二￣ルト初果￣ニ＿一釋￣セリ。如何。　有人云。法眼淨益者。初斷＿二分別惑＿一。名＿レ得＿レ【「[考][傍]」は四角囲み文字】

現代語訳

【一頁】【上段】最勝問答抄巻第一目録　　　　　　　　　《考：各巻の内題はなく、表紙の外題に「最勝問答抄」とあるため、今私的に内題下に記す》第一巻《考：各巻の最初に巻次並びに目録がある。おそらく後から加えられたもの。下に記す。》問。別起因について、疏主はどのように釈するか。《両方の解釈あり》問。第二三昧円満について、どのように釈するか。問。法眼浄益は、大小乗益のうちどちらか。《両方の解釈あり》問。明字の梵語の有無について。問。真諦三蔵は、今経の三段をどの翻訳に依るか。問。真諦三蔵の流通分には両品がある。それは何か。問。今経は法華以前の説か。問。今経を第三時に摂することについて、疏主はどのように釈するか。問。一時一会のことについて。問。金光明経は現に放光等の瑞相があるか。問。香象勢力王は即ち掲路荼王か。問。妙幢浄土は釈尊の神力か。問。諸薬叉衆は毘沙門を上首とするか。【下段】問。「我常在霊鷲山、宣説此経宝」云々。そうすると三身のうち、何身が説くのか。問。経に「婆羅門姓憍陳如あり」云々。そうするとこの婆羅門は、十回向のうち第十回向ということを、どのように釈するか。【二頁】【上段】最勝問答抄巻第一《考：底本は各巻の内題がないため、今私的に下に記す》第一巻問。今経の起因について、まず別起因について、淄洲大師はどのように釈するか。進云。疏に云う。「別とはこの教えに限る」云々。これについて、下の別起六因を見ると、不善因果を教え除き、人天楽果を成就する。この義は大小諸教に皆ある。どうして今経に限ると言うのか。問。今経の起因について、まず別起因について、淄洲大師はどのように釈するか。進云。別起因とは、ただこの経に限る。いわゆる如来寿量品、三身功德、滅業障品である。これについて、事理懺悔を教えて罪障を滅せしめることは普賢観経に出ている。如来寿量三身功德は法華経寿量品に出ている。どうしてこのように判ずるのか。問。七円満をもって通序別序を分別することについて、まず第二三昧円満をどのように判ずるか。進云。初《序円満》及び第三《聴衆円満》を通序と名づけ、また証信序と名づける。その他は別序である云々。これについて、通別二序を案ずると、他の経に通ずるものを通序と云い、この経に限るものを別序と名づける。しかし法華・仁王等の他の経にも、皆入定等の事がある。まさに通序と云うべきである。どうして別序と名づけるのか。況や第三聴衆円満は既に通序である。第二はなぜそうでないのか。これにより、唐土の人師は「如是我聞」から「殊勝妙法」まで【下段】を通序と云い、「時薄伽梵」以下を別序と判じている。この経の意では、「如是我聞」乃至「殊勝妙法」と云う中に三昧円満があるため、このように難じるのである。私云。ある抄に出て云う。法華・仁王等の入定の事は少分であって多分ではない。故に別序と云う。云々また云う。疏が別起因を明かして六つの所以を出す。一に菩提涅槃無漏の果を明かす。二に不善因を除き去ることを明かす。三に不善の報を脱せしめる。四に菩提涅槃無漏の因を修せしめる。五に有漏善因を修せしめる。六に人天楽果を得せしめる云々。しかし余経はこの六因を具に明かさない。よって今経に限って別起因と云う。また疑って云う。疏が経文を釈して「如是我聞」から「殊勝妙法」までを通序とし、「爾時薄伽梵」以下を発起序と判ずる。この釈は既に三昧円満を通序と釈しているのか。私云。この釈は確かに会し難い。ただ三昧円満は序円満と聴衆円満の中間にあるため、前後に従ってひとまずこのように判ずるのである。重ねて尋ねる。なぜ三昧円満は聴衆円満の前にあるのか。序円満・聴衆円満は俱に通序である。同じく前にあるべきだからである。私の会釈。この事は疏の問答である。疏がこれに答える。身心の住を以て、俱に住と名づけるからである。【三頁】【上段】また二義の故に、一処に合わせて明かす云々。ただし文相は極めて暗く、上古なお煩い、末学には消し難い。ひとまず愚僧の案では、序円満は所居の処を明かすため身住である。三昧を挙げるのは心の所住を明かすためである。故に相連ねて明かすということか。次に「また二義の故に一処に合わせて明かす」とは、所居を心所住と云い、三昧を兼ね、身の所住を挙げて出すため、俱に二義があるため、合わせて一処に明かすということか。問。疏中で今経の得益を明かし、法眼浄益を出す。大小乗益のうちどちらか。進云。疏中に二解あり、後が勝れている。小乗益と判じて釈するのが勝れていると云々。これについて、今経は中道了義教である。列挙する得益は、定めて大乗益であるべきである。何の所見があって小乗益と云うのか。況や荘厳論中に大乗益とある云々。これを准えて思うに、今経の得益は大乗益であるべきである。そうするとどうか。私云。経文を披いて所得の益を尋ねると、大乗益を述べている。無上菩提心を発し、阿耨菩提の記を得ると。随って空満願品中に、無生法忍益の外に法眼浄益を挙げている。大乗益でないことを知る。また妙経の説を披くと、大乗益を述べて、無上菩提を得、無生忍を得、陀羅尼を得ると。彼此は各別である。ここに瑜伽論中に初果得益と述べている。淄洲の高覧はこれより起こるか。今経は普く三乗の教えである。所説が大乗益に限るものか。ただし荘厳論説については、遠く【下段】塵を離れ垢を離れるとは、断惑の義である。法眼浄を得るとは、証果の称である。大乗初地にこの義があることを出す。故に別義門によって、この説を載せる。これにより彼論中に、十地の法眼浄益の説があるのは、この意によるか。論を見るべきである。問。経文「於諸法中得法眼浄」云々。そうするとこの法眼浄益は、浄土において得るのか。両方の議論がある。もし浄土において得ると云えば、玄賛中で小乗益と釈している。小乗は浄土において益を得ない。どうしてそう云うのか。これによって穢土において得ると云えば、自宗の意では、薬王以下の諸品の所居土は皆浄土である。浄土において得ることを知る。況してこのように成ずるのは、他宗の心に順じないではないか。問。今経の疏中に法眼浄益を出す。そうするとこの益は、小乗初果益に限るのか。両方の議論がある。もし初果に限ると云えば、法性真理を証して、無漏慧眼を得ることを法眼浄と名づける。後々に既にこの義がある。どうして初果に限ると云うのか。これにより瑜伽論中に四果に通ずると述べて、後々に通ずることを顕している。余論の説もまたこのようである。これによれば、今の疏並びに玄賛中で初果に限ると釈している。どうか。ある人云う。法眼浄益とは、初めて分別惑を断じて、得ると名づける。

英語訳

【Page 1】【Upper Section】 Table of Contents for Volume One of the Saishō Mondōshō (Supreme Questions and Answers Commentary) 　　　　　　　　　《Note: Each volume has no internal title; the cover bears the external title "Saishō Mondōshō," so I privately add it below the internal title》 Volume One 《Note: Each volume begins with volume number and table of contents. Probably added later. Noted below.》 Question: How does the commentary master explain the specific causes for arising? 《Two interpretations exist》 Question: How is the second samādhi perfection explained? Question: Is the benefit of dharma-eye purity a Mahāyāna or Hīnayāna benefit? 《Two interpretations exist》 Question: About the presence or absence of Sanskrit for the syllable "ming." Question: Which translation does Paramārtha rely on for the three sections of this sūtra? Question: Paramārtha's circulation section has two chapters. Which are they? Question: Was this sūtra expounded before the Lotus Sūtra? Question: How does the commentary master explain including this sūtra in the third period? Question: About one time, one assembly. Question: Does the Golden Light Sūtra actually manifest auspicious signs such as emitting light? Question: Is King Fragrant Elephant Power the same as King Garuḍa? Question: Is the pure land of Wonderful Banner the divine power of Śākyamuni? Question: Do the yakṣa assemblies have Vaiśravaṇa as their leader? 【Lower Section】 Question: "I constantly dwell on Vulture Peak, proclaiming this precious sūtra" etc. Among the three bodies, which body expounds this? Question: The sūtra mentions "a brahmin named Kauṇḍinya" etc. How is it explained that this brahmin represents the tenth dedication among the ten dedications? 【Page 2】【Upper Section】 Saishō Mondōshō Volume One 《Note: The original has no internal title for each volume, so I privately add it below》 Volume One Question: Regarding the causes for the arising of this sūtra, specifically about the particular causes for arising, how does Master Cízhōu explain this? Response: The commentary states: "Particular means limited to this teaching" etc. Regarding this, looking at the six particular causes for arising below, it teaches the removal of unwholesome causes and effects and the achievement of heavenly and human pleasant results. This principle exists in all great and small teachings. How can it be limited to this sūtra? Question: Regarding the causes for the arising of this sūtra, specifically about the particular causes for arising, how does Master Cízhōu explain this? Response: The particular causes for arising are limited only to this sūtra. Namely, the Tathāgata's Lifespan chapter, the merits of the three bodies, and the chapter on eliminating karmic obstacles. Regarding this, teaching confession of phenomena and principle to eliminate sinful obstacles appears in the Samantabhadra Contemplation Sūtra. The Tathāgata's lifespan and three-body merits appear in the Lifespan chapter of the Lotus Sūtra. How can such a judgment be made? Question: Regarding distinguishing between general and specific introductions using the seven perfections, how is the second samādhi perfection judged? Response: The first 《introduction perfection》 and third 《audience perfection》 are called general introduction, also called testimony introduction. The rest are specific introductions, etc. Regarding this, considering the general and specific introductions, those common to other sūtras are called general introductions, and those limited to this sūtra are called specific introductions. However, other sūtras like the Lotus and Benevolent King also have matters such as entering samādhi. They should certainly be called general introductions. Why are they called specific introductions? Moreover, the third audience perfection is already a general introduction. Why is the second not so? Based on this, Chinese masters call from "Thus have I heard" to "supreme wonderful dharma" 【Lower Section】 the general introduction, and from "At that time the Blessed One" onward the specific introduction. In the meaning of this sūtra, samādhi perfection exists within "Thus have I heard" through "supreme wonderful dharma," so this difficulty arises. I say: A certain commentary states that matters of entering samādhi in the Lotus, Benevolent King, etc., are partial, not comprehensive. Therefore they are called specific introductions. Also states: The commentary clarifies the particular causes for arising and presents six reasons. First, clarifying the fruits of bodhi, nirvana, and the outflow-free. Second, clarifying the removal of unwholesome causes. Third, enabling escape from unwholesome retribution. Fourth, enabling cultivation of the causes of bodhi, nirvana, and the outflow-free. Fifth, enabling cultivation of conditioned wholesome causes. Sixth, enabling attainment of heavenly and human pleasant fruits, etc. However, other sūtras do not fully clarify these six causes. Therefore, limited to this sūtra, they are called particular causes for arising. Also, questioning: The commentary explains the sūtra text, making from "Thus have I heard" to "supreme wonderful dharma" the general introduction, and from "At that time the Blessed One" onward the arising introduction. Does this explanation already explain samādhi perfection as general introduction? I say: This explanation is indeed difficult to reconcile. However, since samādhi perfection exists between introduction perfection and audience perfection, following the preceding and following context, it is judged thus for now. Further inquiry: Why does samādhi perfection come before audience perfection? Introduction perfection and audience perfection are both general introductions. They should equally be in front. My reconciliation: This matter is a question and answer in the commentary. The commentary answers this: Since both body and mind dwelling are called dwelling. 【Page 3】【Upper Section】 Also, due to two principles, they are explained together in one place, etc. However, the textual appearance is extremely obscure; even the ancients found it troublesome, and it's difficult for later scholars to digest. For now, this humble monk's opinion is: introduction perfection clarifies the dwelling place, so it is bodily dwelling. Raising samādhi clarifies the mind's dwelling place. Therefore they are explained in sequence. Next, "also due to two principles, explained together in one place" means: calling the dwelling place mind-dwelling, including samādhi, raising bodily dwelling and presenting it, so both have two principles, therefore they are explained together in one place. Question: In the commentary clarifying the benefits obtained from this sūtra, dharma-eye purity benefit is presented. Which is it among Mahāyāna and Hīnayāna benefits? Response: There are two explanations in the commentary; the latter is superior. Judging it as Hīnayāna benefit and explaining it is superior, etc. Regarding this, this sūtra is a Middle Way definitive teaching. The benefits listed should definitely be Mahāyāna benefits. What evidence is there to call them Hīnayāna benefits? Moreover, the Ornament Treatise mentions Mahāyāna benefits, etc. Considering this, the benefits of this sūtra should be Mahāyāna benefits. How then? I say: Opening the sūtra text and examining the benefits obtained, it describes Mahāyāna benefits: generating supreme bodhi-mind and receiving the prediction of anuttara-bodhi. Following this, in the Fulfilling Vows chapter, besides the benefit of tolerance of non-arising dharmas, dharma-eye purity benefit is raised. One knows it is not a Mahāyāna benefit. Also, opening the Wonderful Sūtra's explanation, describing Mahāyāna benefits: obtaining supreme bodhi, obtaining tolerance of non-arising, obtaining dhāraṇī. These are each distinct. Here in the Yogācāra Treatise, it describes first-fruit attainment benefits. Does Cízhōu's profound view arise from this? This sūtra is a teaching universal to the three vehicles. Are the explanations limited to Mahāyāna benefits? However, regarding the Ornament Treatise's explanation, distant 【Lower Section】 from dust and free from defilement refers to the principle of cutting off delusions. Obtaining dharma-eye purity is the designation of realizing fruition. This principle exists in the Mahāyāna first ground. Therefore, according to the separate principle gate, this explanation is recorded. Based on this, in that treatise, the explanation of ten-ground dharma-eye purity benefits is according to this meaning. The treatise should be examined. Question: The sūtra text states "among all dharmas, obtained dharma-eye purity," etc. Is this dharma-eye purity benefit obtained in the pure land? There are arguments on both sides. If obtained in the pure land, the Profound Praise explains it as Hīnayāna benefit. Hīnayāna does not obtain benefits in the pure land. How can this be said? If obtained in the defiled land, according to our school's meaning, the dwelling lands of all chapters from the Medicine King onward are all pure lands. One knows it is obtained in the pure land. Moreover, if accomplished thus, doesn't this not accord with other schools' understanding? Question: In this sūtra's commentary, dharma-eye purity benefit is presented. Is this benefit limited to Hīnayāna first-fruit benefit? There are arguments on both sides. If limited to first fruit, realizing dharma-nature true principle and obtaining the outflow-free wisdom eye is called dharma-eye purity. Later stages already have this principle. Why say it's limited to first fruit? Based on this, the Yogācāra Treatise describes it as pervading the four fruits, showing that it pervades later stages. Other treatises' explanations are also thus. If so, then in this commentary and the Profound Praise, it explains as limited to first fruit. How so? Someone says: Dharma-eye purity benefit means initially cutting off discriminating delusions, called obtaining.