一　一乗義私記三巻 - 翻刻

翻刻

【右頁】
【枠外右上】
一四〇 【但し算用数字】
【枠外右横上】
一乘義私記卷第二
【枠外右横下】
四八
【本文二段構成】
【上段】
義隨＿レ自正義。《割書：云云》　問。何故初四義爲＿二不正＿一。　答。第一
第三有＿下無＿二自運＿一名＿レ乘之失＿上。第二第四義。有＿下無＿二實用＿一名＿レ
乘之失＿上。故爲＿二不正＿一。有＿二 二運＿一有＿二實用＿一名＿レ乘。是正意故也。
《割書：隨＿レ他者隨＿二華嚴｜三論等師言＿一也》　問。何以知＿二第五義爲＿一レ正。　答。章次爲＿レ成＿二
自義＿一。引＿二對法＿一云。准＿二對法論＿一。云＿二自￣ト他￣ト竝利￣トノ所依
止＿一。《割書：云云》　問。以＿二此文＿一如何成＿二自義＿一。　答。此文彼論第一
初有＿二 七言六行歸敬之頌＿一。其中第六句。卽顯＿二 三眞差別
義＿一也。故釋論云。自他幷利所依止者。顯＿二差別義＿一。謂如來
受用。變化。自性身。如＿二其次第＿一。自他幷利所依故。所依
者。身義體義。無＿二差別＿一也。自他幷利所依止者。就＿レ勝而
說。謂受用身自利最勝。處＿二大會中＿一。能受＿二第一廣大甚深
法聖財＿一。故變化身者。他利最遍＿二於十方一切世界＿一。能起
無＿レ間。猶＿二工巧業等諸變化事＿一。建＿二-立有情所應作＿一故。自性
身者。謂諸善逝共有法身。最極微細。一切障轉依眞如
爲＿レ體。故於＿二自他利＿一。幷爲＿二最勝＿一。由＿レ證＿二此身＿一得＿二餘身＿一。故
此三佛身。是差別義。《割書：云云》此三身中。取＿二自受用身自利義＿一。
爲＿二果位自運義＿一也。故以＿二此文＿一能成＿二自義＿一也　問。自受
【下段】
用身。唯自利果位。以＿二 二運＿一名＿レ乘也。而何以＿二自受用身。
唯自利義＿一。成＿二 二運名＿レ乘之義＿一。　答。自受用唯自利。變化
身唯利他者。是性用別論門之意也。然身受用身。能知＿二變
化身＿一。其變化身以＿二自受用身＿一爲＿レ體。故依＿二攝假從實門＿一者。
自受用身。亦有＿二利他義＿一。是卽昔時利樂他願果位猶在
也。如＿二法華經云＿一。毎自作＿二是念＿一。以＿レ何令＿二衆生得＿レ入無上
道＿一。速成＿二-就佛身＿一也。又受用身所依自性身。卽通＿二 二利＿一
故。於＿二攝相歸性門＿一者。受＿二-用身＿一亦通＿二 二利＿一。《割書：爲言》然今所＿レ
論。不＿レ妨＿下果位有＿二他運義＿一名＿上レ乘。所＿二問起＿一者。只是果位
自運義也。故以＿下自受用身窮＿二未來際＿一。受＿二法樂＿一之自運義＿上。
結＿下-成果位名＿レ乘之義＿上也。　問。章云。一有＿二 三義＿一《割書：云云》。意
何。　答。釋＿二 一乘名＿一 上。先釋＿二乘義＿一了。今釋＿二 一義＿一。故云＿レ
爾也。　問。若釋＿二 一乘名＿一。先釋＿二 一義＿一。次可＿レ釋＿二乘義＿一。而何
先釋＿レ乘。後釋＿レ 一耶。　答。乘者第一轉體聲。一者第二轉
業聲。釋＿レ名之宗。先擧＿レ體後擧＿レ用。乘體上有＿二《割書：ヲ以》一義用＿一。乘
卽一故名＿二 一乘＿一。如＿下識卽唯故名＿中唯識＿上。是亦如＿レ此。故先
釋＿レ乘。後釋＿レ 一也。是持業釋名也。若約＿二帶數釋＿一者。乘帶＿二
【左頁】
【枠外左上】
一四一【但し算用数字】
【枠外左横上】
一乘義私記卷第二
【枠外左横下】
四九
【本文二段構成】
【上段】
一數＿一。故名＿二 一乘＿一也。體用准＿レ前可＿レ知＿レ之。　問。其三義者
何。答。章云。一簡＿レ別故名＿レ 一。二破＿レ別故名＿レ 一。三會＿レ別故
名＿レ 一《割書：云云》。水抄云。節卽簡＿レ權。破卽破＿レ執。會卽會＿二其法體＿一。
是三種差別行相《割書：云云》。 問。云何云＿二簡＿レ別故名＿一レ 一。答。章
云。簡別故名一者。昔日說＿レ 三。今時說＿レ 一。故知。所詮理極。一
而爲＿レ實。能詮之敎。二卽稱＿レ權。無＿二別二理以爲＿一レ極也《割書：云云》。
攝釋云。能詮之敎二卽稱＿レ權者。敎中說＿二彼二乘之智＿一。非＿レ
有＿二彼體＿一。以＿レ權說故。故稱爲＿レ權《割書：云云》。水抄云。四十年前。有＿二
三乘根＿一。將敎就＿レ根論。根三敎亦三。唯對＿レ根不＿レ對＿レ理。法華
會上。大乘根熟。唯有＿二 一大乘根＿一。却將＿レ敎對＿レ理。論理一故
敎亦一。乃至今簡＿二 二權＿一。故留＿二 一實＿一。昔日說＿レ 三對＿二權根＿一。今
日說＿レ 一對＿二實理＿一《割書：云云》。此次有＿二問答＿一。易故不＿レ記＿レ之。凡意云。
昔以＿レ權說＿二 三乘＿一。今以＿レ實說＿二 一乘＿一。能敎雖＿レ有二乘＿一。詮所詮
理是一。故今簡無＿三別￣ノ二理￣トシテ爲＿二至極＿一。是爲＿二簡別＿一故名＿レ
一。《割書：爲言》故水抄云。大乘敎下。有＿二眞實至極之理＿一。二乘敎下
唯有＿二權理＿一。今此簡＿二彼二乘權理＿一不＿レ取。唯取＿二眞實之理＿一
名＿二 一乘＿一。《割書：乃至》。如＿下 三箇珠。兩箇小不＿レ圓。一箇全眞大而復
【下段】
圓。若大小合說。珠有＿二 三箇＿一。摠得＿レ名＿レ珠。簡擇取＿レ 一。不取
餘二＿上。此卽法體倶存。各不＿二相入＿一。意噵。二乘敎下。有＿二彼權
理＿一。不＿二是摠無＿一。只緣＿レ無＿二究竟極理＿一。所依不＿レ取。此簡別故
名＿レ 一《割書：云云》。《割書：次下又有＿二問答＿一。無＿二｜殊事＿一故不＿レ取＿レ之。》　問。章云。無我解脱。雖＿二悉皆
等＿一。然至＿二佛果＿一。方名爲＿レ極。故所詮理。佛智名＿レ 一。非＿二別簡＿一レ
三。唯無＿二 二極＿一《割書：云云》意何。　答。是通＿二伏難＿一。及破＿二古人＿一。成＿二自【返り点不明】
義＿一也。伏難者。水抄云。問二乘敎權。理旣不＿レ￣トイハヽ極。如
何言＿三 三人同坐＿二 一解脱床＿一。十義中。法無我解脱等故說＿二 一
乘＿一。豈得＿レ言＿レ無＿二 二乘實理＿一耶《割書：云云》。故今通云。人無我義。
煩惱障解脱。三乘雖＿レ同。然至＿二佛果＿一。爲＿二至極理＿一。如＿下百川
水。水性是一。要至＿二大海＿一。方名＿中海水＿上也。《割書：爲言》《割書：無我解脱等義。｜至＿レ 下可＿レ知之。》
次破＿二古人＿一成＿二自義＿一者。古師云。爲＿二破＿レ 三說＿一レ 一。故今破＿レ彼
云。非＿二別簡＿一レ 三也。唯無＿二 二極＿一者。是成＿二自義＿一也。攝釋云。
非＿二別簡＿一レ 三等者。非＿下言＿レ 一故。乃摠簡＿上レ無＿レ有＿二 三乘＿一。但只簡＿二-
去二乘之極＿一。大非＿レ無也《割書：云云》。　問。章云。故論解＿レ遮云。無＿二
二乘＿一者。無＿二 二乘𣵀槃體＿一《割書：云云》意何。　答。是引＿レ證成＿二自
義＿一也。引證有＿レ 四。是第一引＿下法華論釋＿二 六記中第六遮＿一之

現代語訳

【右頁】

義は自に随って正義である。

問：何故初めの四義を不正とするのか。

答：第一・第三には自運なくして乗と名づける失がある。第二・第四義には実用なくして乗と名づける失がある。故に不正とする。二運があり実用があって乗と名づけるのが正意だからである（他に随うとは華厳・三論等の師の言に随うことである）。

問：何を以って第五義を正とすることを知るのか。

答：章は次に自義を成すために、対法を引いて言う「対法論に准ずれば、『自と他と並びに利の所依止』と云う」と。

問：この文を以って如何に自義を成すのか。

答：この文は彼の論の第一に初めに七言六行の帰敬の頌があり、その中の第六句は、即ち三身の差別義を顕すのである。故に釈論に言う「自他並びに利の所依止とは、差別義を顕す。謂く如来の受用・変化・自性身は、その次第の如く、自他並びに利の所依であるが故である。所依とは、身義・体義に差別なし。自他並びに利の所依止とは、勝について説く。謂く受用身は自利最勝で、大会中に処して、能く第一広大甚深の法聖財を受ける故である。変化身とは、他利最も遍く十方一切世界において、能く間なく起こり、なお工巧業等の諸変化事の如く、有情の所応作を建立する故である。自性身とは、謂く諸善逝共有の法身で、最極微細で、一切障転依の真如を体とする。故に自他利において、並びに最勝となる。この身を証することによって余身を得る故である。故にこの三仏身は、これ差別義である」と。この三身中、自受用身の自利義を取って、果位の自運義とするのである。故にこの文を以って能く自義を成すのである。

問：自受用身は唯だ自利で、果位では二運を以って乗と名づける。然るに何故自受用身の

【下段】

唯だ自利の義を以って、二運を乗と名づける義を成すのか。

答：自受用が唯だ自利で、変化身が唯だ利他であるというのは、性用別論門の意である。然し自受用身は、能く変化身を知り、その変化身は自受用身を体とする。故に摂仮従実門に依れば、自受用身にもまた利他義がある。これは即ち昔時の利楽他の願が果位に猶在るのである。法華経に言うが如く「毎に自らこの念を作す。何を以って衆生をして無上道に入ることを得しめ、速やかに仏身を成就せしめんか」と。また受用身所依の自性身は、即ち二利に通ずる故に、摂相帰性門においては、受用身もまた二利に通ずる。然し今論ずる所は、果位に他運義があって乗と名づけることを妨げない。問起する所は、只これ果位の自運義である。故に自受用身が未来際を窮めて、法楽を受けるの自運義を以って、果位を乗と名づける義を結成するのである。

問：章に言う「一に三義有り」とあるが、意味は何か。

答：一乗の名を釈する上で、先ず乗義を釈し了って、今一義を釈す。故にそう云うのである。

問：若し一乗の名を釈するなら、先ず一義を釈し、次に乗義を釈すべきである。然るに何故先ず乗を釈し、後に一を釈すのか。

答：乗は第一転の体声、一は第二転の業声である。名を釈すの宗は、先ず体を挙げ後に用を挙げる。乗の体上に一義の用があるを以って、乗が即ち一であるが故に一乗と名づける。識が即ち唯であるが故に唯識と名づけるが如し。これもまたこの如し。故に先ず乗を釈し、後に一を釈すのである。これは持業釈名である。若し帯数釈について言えば、乗が

【左頁】

一数を帯びる。故に一乗と名づけるのである。体用は前に准じてこれを知るべし。

問：その三義とは何か。

答：章に言う「一に簡別の故に一と名づく。二に破別の故に一と名づく。三に会別の故に一と名づく」と。水抄に言う「簡は即ち権を簡ず。破は即ち執を破す。会は即ちその法体を会す。これ三種の差別行相である」と。

問：如何に簡別の故に一と名づくと云うのか。

答：章に言う「簡別の故に一と名づくとは、昔日に三を説き、今時に一を説く。故に知る。所詮の理は極まって、一にして実と為す。能詮の教は、二は即ち権と称す。別の二理を以って極と為すこと無し」と。摂釈に言う「能詮の教二は即ち権と称すとは、教中に彼の二乗の智を説くが、彼の体有るに非ず。権を以って説く故に、故に権と称す」と。水抄に言う「四十年前には、三乗の根有り。教を根に就けて論ずれば、根三なれば教もまた三である。唯だ根に対するのみで理に対せず。法華会上では、大乗の根熟して、唯だ一大乗根有るのみ。却って教を理に対して論ずれば、理一なる故に教もまた一である。乃至今二権を簡んで、故に一実を留める。昔日に三を説くは権根に対し、今日に一を説くは実理に対す」と。この次に問答有るが、易いが故にこれを記さず。

凡そ意味は、昔は権を以って三乗を説き、今は実を以って一乗を説く。能教には二乗有りと雖も、詮する所詮の理は一である。故に今別の二理無くして極と為すことを簡ぶ。これを簡別の故に一と名づくとする。故に水抄に言う「大乗教の下に、真実至極の理有り。二乗教の下には唯だ権理有るのみ。今此に彼の二乗権理を簡んで取らず。唯だ真実の理を取って一乗と名づく。乃至三箇の珠の如し。両箇は小にして円からず。一箇は全く真にして大而復円なり。若し大小合せて説けば、珠に三箇有って、

【下段】

総じて珠の名を得る。簡択して一を取り、余の二を取らず」と。これは即ち法体倶に存して、各々相入せず。意は、二乗教の下に、彼の権理有って、総じて無いのではない。只究竟極理無きに縁って、所依を取らない。この簡別の故に一と名づく」と（次の下にまた問答有るが、殊事無き故にこれを取らず）。

問：章に言う「無我解脱は、悉く皆等しと雖も、然し仏果に至って、方に極と名づく。故に所詮の理は、仏智を一と名づく。別に三を簡ぶに非ず。唯だ二極無し」とあるが、意味は何か。

答：これは伏難に通じ、及び古人を破して、自義を成すのである。伏難とは、水抄に言う「問：二乗教は権で、理が既に極でないと言うなら、如何に『三人同じく一解脱床に坐す』と言い、十義中に、法無我解脱等の故に一乗を説くと言うのか。豈に二乗実理無しと言うことを得んや」と。故に今通じて言う。人無我義、煩悩障解脱は、三乗同じと雖も、然し仏果に至って、至極の理と為す。百川の水の如く、水性は一であるが、要ず大海に至って、方に海水と名づく。次に古人を破して自義を成すとは、古師が言う「三を破するために一を説く」というのを、故に今彼を破して言う。別に三を簡ぶのではない。唯だ二極無しとは、これ自義を成すのである。摂釈に言う「別に三を簡ぶに非ず等とは、一と言う故に、乃ち総じて三乗有ることを簡び無くするのではない。但だ只二乗の極を簡び去るのみで、大は無いのではない」と。

問：章に言う「故に論の遮を解して云う。二乗無しとは、二乗涅槃の体無し」とあるが、意味は何か。

答：これは証を引いて自義を成すのである。引証に四有り。これは第一に法華論が六記中の第六遮を釈することを引く

英語訳

【Right Page】

The meaning follows the self and is correct doctrine.

Question: Why are the first four meanings considered incorrect?

Answer: The first and third have the fault of being called vehicle without self-transportation. The second and fourth meanings have the fault of being called vehicle without actual function. Therefore they are incorrect. Having two transportations and actual function to be called vehicle is the correct intention (following others means following the words of masters like Huayan and Sanlun schools).

Question: How do we know the fifth meaning is correct?

Answer: The treatise next cites the Abhidharma to establish its own position, saying: "According to the Abhidharma treatise, it states 'the foundation of self, others, and mutual benefit.'"

Question: Using this text, how does it establish its own position?

Answer: This text appears in the first part of that treatise, which begins with verses of homage in seven words and six lines. The sixth line among them immediately reveals the meaning of the distinction between the three bodies. Therefore the commentary states: "'Foundation of self, others, and mutual benefit' reveals the meaning of distinction. Namely, the Tathāgata's sambhoga, nirmāṇa, and svabhāva bodies, in that order, are the foundation of self, others, and mutual benefit. 'Foundation' means body-meaning and substance-meaning without distinction. 'Foundation of self, others, and mutual benefit' is explained in terms of excellence. The sambhoga body has supreme self-benefit, dwelling in the great assembly, able to receive the first vast and profound dharma-treasure. The nirmāṇa body has the most universal other-benefit throughout all worlds in the ten directions, able to arise without interruption, like various transformation activities such as crafts, establishing what sentient beings should do. The svabhāva body refers to the dharma-body shared by all sugatas, extremely subtle, having true suchness of the transformation of all obstructions as its essence. Therefore, in self-benefit and other-benefit, both become supreme. By realizing this body, the other bodies are attained. Therefore these three Buddha bodies constitute the meaning of distinction." Among these three bodies, taking the self-benefit meaning of the self-enjoyment body as the meaning of self-transportation in the fruition stage. Therefore this text can establish its own position.

Question: The self-enjoyment body is only self-benefit, and in the fruition stage it uses two transportations to be called vehicle.

【Lower Section】

Yet why use the meaning of only self-benefit of the self-enjoyment body to establish the meaning that two transportations are called vehicle?

Answer: That self-enjoyment is only self-benefit and the transformation body is only other-benefit is the intention of the approach that discusses nature and function separately. However, the self-enjoyment body can know the transformation body, and that transformation body takes the self-enjoyment body as its essence. Therefore, according to the approach of subsuming the provisional under the real, the self-enjoyment body also has the meaning of other-benefit. This is precisely the vow to benefit and delight others from former times still present in the fruition stage. As the Lotus Sutra states: "I constantly think thus: How can I cause sentient beings to enter the unsurpassed way and quickly accomplish Buddhahood?" Moreover, since the svabhāva body upon which the sambhoga body depends immediately penetrates both benefits, in the approach of subsuming characteristics under nature, the sambhoga body also penetrates both benefits. However, what is now discussed does not prevent the fruition stage from having the meaning of other-transportation being called vehicle. What the question raises is simply the meaning of self-transportation in the fruition stage. Therefore, using the meaning of self-transportation whereby the self-enjoyment body extends through future time and receives dharma-bliss, it establishes the meaning that the fruition stage is called vehicle.

Question: The treatise states "One has three meanings." What does this mean?

Answer: In explaining the name "One Vehicle," first the meaning of vehicle was explained, and now the meaning of "one" is explained. Therefore it says so.

Question: If explaining the name "One Vehicle," first the meaning of "one" should be explained, then the meaning of vehicle. Yet why first explain vehicle and then explain one?

Answer: "Vehicle" is in the first case as subject, "one" is in the second case as object. The principle of explaining names is to first present the substance and then present the function. Because the substance of vehicle has the function of the meaning of one, vehicle being immediately one is therefore called One Vehicle. Like consciousness being immediately only is therefore called consciousness-only. This is also like this. Therefore first vehicle is explained, then one. This is the karmadhāraya compound interpretation. If according to the numerical compound interpretation, vehicle carries

【Left Page】

the number one. Therefore it is called One Vehicle. Substance and function can be known according to the foregoing.

Question: What are those three meanings?

Answer: The treatise states: "First, called one because of discrimination. Second, called one because of breaking distinctions. Third, called one because of gathering distinctions." The Water Commentary states: "Discrimination means discriminating the provisional. Breaking means breaking attachments. Gathering means gathering their dharma-essence. These are three kinds of different operational characteristics."

Question: How is it called one because of discrimination?

Answer: The treatise states: "Called one because of discrimination means: formerly three were taught, now one is taught. Therefore know that the principle being explained is ultimate - one is real. The teachings that explain - two are called provisional. There is no separate second principle as ultimate." The Compendium Commentary states: "The teachings that explain - two are called provisional means: the teachings speak of the wisdom of those two vehicles, but there is no such essence. Because they are provisionally taught, they are therefore called provisional." The Water Commentary states: "In the forty years before, there were three-vehicle capacities. Discussing teachings according to capacities, if capacities are three then teachings are also three. Only corresponding to capacities, not corresponding to principle. At the Lotus assembly, Mahāyāna capacities matured, having only one Mahāyāna capacity. Conversely discussing teachings in relation to principle, because principle is one, teachings are also one. Up to now discriminating the two provisional, therefore retaining the one real. Formerly teaching three corresponded to provisional capacities; today teaching one corresponds to real principle." Next there are questions and answers, but because they are easy I do not record them.

Generally the meaning is: formerly the three vehicles were taught provisionally, now the One Vehicle is taught really. Though the capable teachings have two vehicles, the principle being explained is one. Therefore now discriminating that there are no separate second principles as ultimate. This is called one because of discrimination. Therefore the Water Commentary states: "Under Mahāyāna teachings there is real ultimate principle. Under Two Vehicle teachings there is only provisional principle. Now discriminating those Two Vehicle provisional principles and not taking them, only taking real principle and calling it One Vehicle. Like three pearls, two are small and not round, one is completely genuine, large and round. If discussing large and small together, there are three pearls,

【Lower Section】

generally gaining the name pearl. Discriminating and taking one, not taking the other two." This means the dharma-essences all exist without mutual interpenetration. The meaning is that under Two Vehicle teachings there are those provisional principles - they are not totally absent. Only because there is no ultimate principle, their foundation is not taken. This discrimination is therefore called one (next below there are also questions and answers, but because there are no special matters I do not take them).

Question: The treatise states: "Though selflessness and liberation are all equal, yet reaching Buddha fruition is called ultimate. Therefore the principle being explained - Buddha wisdom is called one. Not separately discriminating three, only without two ultimates." What does this mean?

Answer: This addresses implicit objections and refutes ancient masters to establish its own position. The implicit objection is stated in the Water Commentary: "Question: If Two Vehicle teachings are provisional and principle is not ultimate, how can it be said that 'three people sit on the same liberation seat' and among the ten meanings, because dharma-selflessness, liberation, etc. are equal, One Vehicle is taught? How can it be said there is no Two Vehicle real principle?" Therefore now it responds: Though the meaning of personal selflessness and liberation from afflictive obstructions are the same for the three vehicles, yet reaching Buddha fruition becomes ultimate principle. Like the water of a hundred rivers - the water nature is one, but it must reach the great ocean before being called sea water. Next, refuting ancient masters to establish its own position: ancient masters said "teaching one to break three," so now refuting them saying: not separately discriminating three. "Only without two ultimates" establishes its own position. The Compendium Commentary states: "Not separately discriminating three, etc. means: not saying one therefore completely discriminating away the existence of three vehicles. But only discriminating away the ultimacy of the two vehicles - the great is not absent."

Question: The treatise states: "Therefore the treatise explains the negation saying: 'without two vehicles' means without the essence of Two Vehicle nirvana." What does this mean?

Answer: This cites evidence to establish its own position. There are four citations of evidence. This is the first citation of the Lotus treatise's explanation of the sixth negation among the six records.