翻刻
【右頁】
【枠外右上】
二〇六 【但し算用数字】
【枠外右横上】
一乘義私記卷第三
【枠外右横下】
一一四
【本文二段構成】
【上段】
說成就有＿二 七種＿一。卽一種々成就。經云。深入＿二無際＿一。成＿二-就一
切未曾有法＿一。理事￣ト空有世出世間未曾有法。皆深入故。
洞曉無＿レ涯故。能起＿二彼種々言詞＿一。二語言成就。經云。如來
能種々分別。乃至悦＿二-可衆心＿一。佛得＿二 五種美妙音聲＿一。說＿レ法
故。《割書：一甚深如雷。二清徹遠聞。三入心敬愛。｜四諦了易解。五聽者無厭也云云。》 三相成就。經云。
取＿レ要言＿レ之。乃至不＿レ須＿二復說＿一。論云。有＿二法器衆生＿一。心已
滿足故。名＿二相成就＿一。爲＿二眞法器者＿一。心樂＿二￣シム妙法。唱＿レ止現＿レ
相。令＿レ邀＿二其請＿一。佛今所＿レ唱止不＿レ須＿レ說。何等法耶《割書：ト云テ》。令＿レ
問＿二-取一乘＿一。故名爲＿レ相。四堪成就。經云＿下佛所＿二成就＿一。第一
希有難解之法＿上。論云＿乙 一切可化衆生。知＿下如來成＿二-就希有
功德＿一。堪能＿上說＿レ法故＿甲。五無量種成就。經云＿三唯佛與＿レ佛乃
能究＿二盡諸法實相＿一。論云＿二實相者。謂如來藏法身之體
性不變《割書：ナ■■》故＿一。佛智具知＿二￣トテ此實相體＿一。窮＿二源底＿一故。名
爲＿二究盡＿一。不＿三但成＿二-就有爲萬德＿一。無爲萬德。佛亦究盡故。
言＿二無量種成就說不可盡＿一。六覺體成就。此經無＿レ文。論牒
經云＿下如來知＿二 一切法＿一故＿上。論云＿二如來所說一切諸法唯佛
如來自證得故＿一。七隨＿二-順衆生意＿一。爲說＿二修行法＿一成就。經云＿二
【下段】
所謂諸法如是相乃至究竟等＿一。論云＿二彼法何等如＿レ是
等故＿一。所說諸法。佛所＿二現見＿一。無＿レ所＿レ不＿レ見也。此第七成
就中有＿二 十如是＿一。論牒經中有＿二 五句＿一。謂何等法。云何法。
何似法。何相法。何體法。論有＿二 四釋＿一。今經中依＿二第二展
轉訓釋法＿一釋＿レ之。謂如是相如是性。合是第一何等法。相
是有爲。性是無爲。故如是體者。是第五何體法。謂五蘊
非五蘊體故。如力是如是作者。合是第三何似法。力
謂常法。常法有＿二力能＿一。作謂無常法。有＿二造作＿一故。如是因
如是緣如是果如是報。合第二云。何法建＿二-立￣スル果＿一￣ヲハ義
名＿レ因。成＿二-辨￣スル報＿一￣ヲ義名＿レ緣。親得＿レ果名＿レ因。疎得＿レ果名＿レ
緣。四果名＿レ果《割書：一增上。二等流。｜三士用。四離繋。》 異熟名＿レ報。如是本末。是
第四何相法。生等三相法。是末體。是事故。不生等三相。
是本體。是理故。究竟等者。重解＿二理本法＿一性究竟也。《割書：已上｜四成》
《割書：就。七成就。十如是了。論釋＿二此三｜種法＿一。各有＿二多翻釋＿一。今各用＿二 一釋＿一也。》
第三大衆定疑分。於＿二自所證＿一。心生＿二決定＿一。於＿二佛諸說＿一。遂
有＿二疑生＿一。卽經云＿下爾時大衆中有＿二諸聲聞＿一乃至欲＿レ聞＿中具足
道＿上也。論云。自下依＿二 三種義＿一示現。一決定義。二疑義。三
【左頁】
【枠外左上】
二〇七【但し算用数字】
【枠外左横上】
一乘義私記卷第三
【枠外左横下】
一一五
【本文二段構成】
【上段】
依＿二何事＿一疑義。初二在＿二大衆疑中＿一。第三在＿二鶖子疑中＿一。尋＿レ
文可＿レ知也。
第四定記分。謂分明記＿二-別深密之義＿一。卽經云。爾時佛告＿二
舍利弗＿一。止々不＿レ須＿二復說＿一。乃至何況有＿レ 三也。論云。自下依＿二
四種事＿一說。一決定心。二因授記。三取授記。四與授記。決
定心者。已生＿二驚怖＿一者。令＿レ斷＿二驚怖＿一。爲＿レ利＿二-益二種人＿一《割書：傍【四角で囲む】第｜二多》
《割書：事驚怖人第四｜悔驚怖人也。》故。如來有＿二決定心＿一。謂佛心本來。已有＿二決定＿一
所爲之人。由＿レ此便有＿二後止及說＿一。是以。決定心論不＿二配
屬＿一。經通＿二 下文意＿一故《割書：驚怖有＿レ｜五。》因授記者。經云＿下止々不＿レ須＿二復
說＿一。乃至皆當＿中驚疑＿上。卽下二止文等也。因＿下應（カナ）＿二￣ヘル爲￣ニ聞＿一￣ニ
者之二義￣ト。《割書：一欲＿レ令＿三大衆推＿二￣ヲ■甚深境界＿一故。二｜欲＿レ令＿下大衆生＿二尊重＿一。畢竟欲＿上レ聞故。》 不＿レ堪＿二爲
聞＿一者之退＿上レ席故。名爲＿レ因也。《割書：第二止￣ハ爲＿二應＿レ聞￣ニ者之二義＿一。第｜三止￣ハ爲＿下不＿レ堪＿レ聞＿レ法之退＿上レ席之》
取授記者。許＿二-可攝受￣シテ許當爲說＿一。卽經云。爾時世尊。告＿二
舍利弗＿一。汝已慇懃。乃至願樂欲聞。論云＿レ以＿三舍利弗等欲＿レ
得＿二受記＿一。與＿二授記＿一者。正爲解＿二-釋一乘等＿一也。卽經云＿下佛告＿二
舍利弗＿一。如＿レ是妙法。乃至何況有＿上レ 三。論云＿レ有＿二 六種＿一。一未＿レ
聞令＿レ聞。謂歎＿二法希有＿一顯令＿レ聞故。經云＿下如是妙法時￣アリテ
【下段】
乃說＿レ之等＿上也。二者說。謂明＿二所說法意難＿レ知事＿一。經云＿二諸
佛隨＿レ宜所說等＿一也。三者依何等義。謂未＿レ聞令＿レ聞。及方便
所說。依＿二何等義＿一。謂依＿二佛所得深難解法＿一。經云＿下諸佛世
尊。唯以＿二 一大事＿一等＿上也。四者令住。謂勸令＿レ來＿二-住一乘之
中＿一。經云＿下如來但以＿二 一佛乘＿一等＿上也。五者依法。謂十方三世
佛所＿二共行＿一儀軌法式。經云＿二 一切十方諸佛法等＿一也。六者
遮。謂遮破＿二 二執＿一。遮＿二-遣二眞＿一。經云＿下 十方世界中尚無＿二 二
乘＿一等＿上也。定記四中。初決定心。唱止￣ナムト及爲＿レ￣ニ說＿レ￣カ之
通￣スル所由。次因授記。但是止＿二其請＿一之所由。取授記。許＿二
爲開釋＿一。與授記。正示陳＿レ記也。此四記第四與授記。更有＿二
六記＿一。可＿レ知＿レ之。《割書：已上四記｜六記了。》
第五斷疑分。論云＿三自下如來說＿レ法。爲＿レ斷＿二 四種疑＿一。一云。
何時說。二云。何知＿二增上慢＿一。三云。何堪＿レ說。四云。何不＿レ成＿二
妄語＿一。第一疑意云。佛於＿二何時中＿一。初說＿二 二乘權＿一。後明＿二 一
乘實＿一。爲＿レ斷＿二此疑＿一。經云＿三諸佛出＿二於五濁惡世等＿一。第二疑
意云。如來 旣（イ）不＿下爲＿二增上慢人＿一說＿上者。云何知＿二彼是增上
慢＿一。爲＿レ斷＿二此疑＿一。經云＿三若我弟子自謂阿羅漢乃至非＿二辟支
現代語訳
【右頁】
説成就に七種がある。即ち一、種々成就。経に云う「無際に深入し、一切未曾有法を成就する」と。理事、空有、世出世間の未曾有法に皆深入するからである。洞察して涯がないからである。故に彼の種々の言詞を起こすことができる。二、語言成就。経に云う「如来は能く種々に分別し、乃至衆心を悦可する」と。仏が五種の美妙音声を得て法を説くからである（一、甚深雷の如し。二、清徹遠聞。三、心に入りて敬愛す。四、諦了して解し易し。五、聴者厭うこと無し）。三、相成就。経に云う「要を取って之を言えば、乃至復た説くことを須いず」と。論に云う「法器の衆生有り、心已に満足するが故に、相成就と名づける」と。真の法器の者のために、心に妙法を楽しませる。止を唱え相を現じて、其の請を邀らしめる。仏が今唱える所の止めて須く説くべからずとは、何等の法かと言って、一乗を問い取らしめる。故に相と名づける。四、堪成就。経に云う「仏の成就する所の、第一希有難解の法」と。論に云う「一切化すべき衆生、如来が希有の功徳を成就し、堪能に法を説くことを知るが故に」と。五、無量種成就。経に云う「唯仏と仏とのみ乃ち能く諸法実相を究尽する」と。論に云う「実相とは、謂く如来蔵法身の体性不変なるが故に」と。仏智が具に此の実相の体を知って、源底を窮めるが故に、究尽と名づける。但だ有為の万徳を成就するのみならず、無為の万徳も、仏また究尽するが故に、無量種成就説き尽くすべからずと言う。六、覚体成就。此の経に文無し。論が経を牒して云う「如来は一切法を知るが故に」と。論に云う「如来の説く所の一切諸法は唯仏如来のみ自ら証得するが故に」と。七、衆生の意に随順して、修行法を説く成就。経に云う
「謂く諸法かくの如き相乃至究竟等」と。論に云う「彼の法何等かくの如き等なるが故に」と。説く所の諸法は、仏の現見する所にて、見ざる所無きなり。此の第七成就中に十如是がある。論が牒する経中に五句がある。謂く何等法、云何法、何似法、何相法、何体法である。論に四釈がある。今の経中では第二展転訓釈法に依って之を釈す。謂く如是相如是性は、合わせてこれ第一何等法である。相は有為、性は無為である。故に如是体は、これ第五何体法である。謂く五蘊非五蘊の体である故に。如是力如是作は、合わせてこれ第三何似法である。力は常法を謂う。常法に力能有り。作は無常法を謂う。造作有るが故に。如是因如是縁如是果如是報は、合わせて第二云何法である。果を建立する義を因と名づけ、報を成辨する義を縁と名づける。親しく果を得るを因と名づけ、疎く果を得るを縁と名づける。四果を果と名づけ（一、増上。二、等流。三、士用。四、離繋）、異熟を報と名づける。如是本末は、これ第四何相法である。生等の三相法は、これ末体である。これ事である故に。不生等の三相は、これ本体である。これ理である故に。究竟等は、重ねて理本法の性究竟なることを解く。
第三大衆定疑分。自らの証する所において、心に決定を生じ、仏の諸説において、遂に疑が生ずることがある。即ち経に云う「爾の時大衆中に諸の声聞有り乃至具足の道を聞かんと欲す」である。論に云う「自下三種の義に依って示現す。一、決定義。二、疑義。三、
【左頁】
何事に依るかの疑義」と。初の二は大衆疑中にあり、第三は鶖子疑中にある。文を尋ねれば知るべきである。
第四定記分。謂く分明に深密の義を記別する。即ち経に云う「爾の時仏、舎利弗に告ぐ。止め止め復た説くことを須いず。乃至況んや三有らんや」である。論に云う「自下四種の事に依って説く。一、決定心。二、因授記。三、取授記。四、与授記」と。決定心とは、已に驚怖を生じた者に、驚怖を断たしめる。二種の人を利益せんがため（第二多事驚怖人、第四悔驚怖人）である故に、如来に決定心有り。謂く仏心本来、已に決定して所為の人有り。此により便ち後の止及び説有り。是を以って、決定心の論は配属せず、経は下文の意に通ずるが故に（驚怖に五有り）。因授記とは、経に云う「止め止め復た説くことを須いず。乃至皆当に驚疑すべし」と。即ち下の二止の文等である。応に聞くために者の二義に因る（一、大衆をして甚深境界を推せしめんと欲するが故に。二、大衆をして尊重を生じ、畢竟聞かんと欲せしめんが故に）。堪えて聞くために者の退席するが故に、因と名づける（第二止は応に聞く者の二義のため、第三止は堪えて法を聞かざる者の退席のため）。
取授記とは、摂受を許可して許して当に説くべしとする。即ち経に云う「爾の時世尊、舎利弗に告ぐ。汝已に慇懃なり。乃至願楽して聞かんと欲す」と。論に云う「舎利弗等が受記を得んと欲するを以ってする」と。与授記とは、正しく一乗等を解釈するためである。即ち経に云う「仏、舎利弗に告ぐ。かくの如き妙法、乃至況んや三有らんや」と。論に云う「六種有り。一、未だ聞かざるをして聞かしめる。謂く法の希有を歎じて顕して聞かしめるが故に。経に云う『かくの如き妙法、時ありて乃ち之を説く等』である」と。二、者説。謂く説く所の法の意知り難き事を明かす。経に云う「諸仏宜しきに随って説く所等」である。三、何等の義に依るか。謂く未だ聞かざるをして聞かしめ、及び方便の所説は、何等の義に依るか。謂く仏の得る所の深難解法に依る。経に云う「諸仏世尊、唯一大事を以って等」である。四、令住。謂く勧めて一乗の中に来住せしめる。経に云う「如来は但だ一仏乗を以って等」である。五、依法。謂く十方三世の仏の共に行ずる所の儀軌法式である。経に云う「一切十方の諸仏法等」である。六、遮。謂く二執を遮破する。二真を遮遣する。経に云う「十方世界中に尚お二乗無し等」である。定記の四中で、初の決定心は、止を唱えんと及び説かんとの通ずる所由である。次の因授記は、但だこれ其の請を止むる所由である。取授記は、開釈を許す。与授記は、正しく記を示陳する。此の四記の第四与授記に、更に六記有り。之を知るべし。
第五断疑分。論に云う「自下如来法を説いて、四種の疑を断たんがため。一に云う、何時に説くか。二に云う、何ぞ増上慢を知るか。三に云う、何ぞ説くに堪えるか。四に云う、何ぞ妄語を成さざるか」と。第一疑の意は云う「仏は何時中において、初めに二乗の権を説き、後に一乗の実を明かすか」と。此の疑を断たんがため、経に云う「諸仏五濁悪世に出づ等」と。第二疑の意は云う「如来既に増上慢の人のために説かずとあるならば、云何ぞ彼が増上慢なることを知るか」と。此の疑を断たんがため、経に云う「若し我が弟子、自ら阿羅漢と謂い乃至辟支に非ざる
英語訳
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There are seven types of explanation accomplishment. Namely: 1. Various accomplishments. The sutra says: "Deeply entering the limitless, accomplishing all unprecedented dharmas." Because they deeply enter all unprecedented dharmas of principle and phenomena, emptiness and existence, worldly and transcendent. Because they penetrate without bounds, they can give rise to those various words and phrases. 2. Speech accomplishment. The sutra says: "The Tathāgata can make various distinctions... delighting all minds." Because the Buddha obtained five kinds of beautiful wonderful sounds to explain dharma (1. Profound like thunder; 2. Clear and heard far; 3. Entering the mind with reverence and love; 4. Clear and easy to understand; 5. Listeners never tire). 3. Sign accomplishment. The sutra says: "Taking the essential point... no need to speak further." The commentary says: "Because there are sentient beings who are dharma vessels whose minds are already satisfied, it is called sign accomplishment." For those who are true dharma vessels, making their minds delight in the wonderful dharma. Proclaiming cessation and manifesting signs to make them seek his teaching. What dharma is the Buddha now proclaiming should be stopped and not spoken? Making them inquire about and grasp the One Vehicle. Therefore it is called "sign." 4. Capability accomplishment. The sutra says: "The dharma accomplished by the Buddha, the foremost rare and difficult-to-understand dharma." The commentary says: "All sentient beings to be transformed know that the Tathāgata accomplishes rare merit and is capable of explaining dharma." 5. Immeasurable types accomplishment. The sutra says: "Only Buddha with Buddha can fully fathom the true characteristics of all dharmas." The commentary says: "True characteristics means the essence-nature of Tathāgata-garbha dharma-body that does not change." Buddha wisdom fully knows this true characteristic essence, exhausting its source and foundation, therefore called "fully fathoming." Not only accomplishing the myriad conditioned merits, but also the myriad unconditioned merits - Buddha also fully exhausts these, therefore it says "immeasurable types accomplishment cannot be fully explained." 6. Awakening essence accomplishment. This sutra has no text. The commentary cites the sutra saying: "Because the Tathāgata knows all dharmas." The commentary says: "All dharmas explained by the Tathāgata are realized only by Buddha Tathāgata himself." 7. Following sentient beings' intentions to explain cultivation dharmas accomplishment. The sutra says:
"Namely, all dharmas' such characteristics... up to ultimate, etc." The commentary says: "What dharmas are such, etc." The dharmas explained are what the Buddha directly perceives - there is nothing he does not see. Within this seventh accomplishment are the Ten Suchnesses. The sutra cited in the commentary has five phrases: what dharmas, how dharmas, what-like dharmas, what-characteristic dharmas, what-essence dharmas. The commentary has four explanations. The present sutra explains according to the second "sequential explanatory method." Namely, "such characteristics, such nature" together constitute the first "what dharmas." Characteristics are conditioned, nature is unconditioned. Therefore "such essence" is the fifth "what essence dharmas." Meaning the essence of five aggregates and non-five-aggregates. "Such power, such function" together constitute the third "what-like dharmas." Power refers to permanent dharmas - permanent dharmas have power and capability. Function refers to impermanent dharmas - because they have creation and action. "Such causes, such conditions, such effects, such retributions" together constitute the second "how dharmas." The principle of establishing effects is called causes; the principle of accomplishing retributions is called conditions. Directly obtaining effects is called causes; indirectly obtaining effects is called conditions. The four effects are called effects (1. Superior; 2. Uniform flow; 3. Human action; 4. Separation). Maturation is called retribution. "Such fundamental and derivative" is the fourth "what-characteristic dharmas." The three characteristic dharmas of arising, etc., are derivative essence - they are phenomena. The three characteristics of non-arising, etc., are fundamental essence - they are principle. "Ultimate, etc." again explains that the nature of fundamental principle dharmas is ultimate.
Third, the section on the assembly's fixed doubts. Regarding what they themselves realized, their minds generated certainty, but regarding the Buddha's various explanations, doubts consequently arose. Namely, the sutra says: "At that time in the great assembly there were śrāvakas... wishing to hear the complete path." The commentary says: "From here below, demonstration according to three types of meaning: 1. Certainty meaning; 2. Doubt meaning; 3.
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Doubt meaning depending on what matters." The first two are within the assembly's doubts, the third is within Śāriputra's doubts. By examining the text this can be known.
Fourth, the fixed record section. Namely, clearly recording and distinguishing the profound and secret meanings. The sutra says: "At that time the Buddha told Śāriputra: 'Stop, stop! No need to speak further... how much more three [vehicles].'" The commentary says: "From here below, explanation according to four types of matters: 1. Determined mind; 2. Causal conferring of prediction; 3. Accepting conferring of prediction; 4. Giving conferring of prediction." Determined mind means: for those who have already generated fear and alarm, causing them to sever fear and alarm. To benefit two types of people (the second type - those alarmed by many matters; the fourth type - those alarmed by regret), therefore the Tathāgata has determined mind. Meaning the Buddha's mind originally already had determined people to work for. Due to this, there are subsequent stopping and explaining. Therefore, the commentary on determined mind does not assign attribution - the sutra encompasses the meaning of the text below (there are five [types of] alarm). Causal conferring of prediction means the sutra saying: "Stop, stop! No need to speak further... all should be alarmed and doubtful." Namely the two stopping texts below, etc. Due to two meanings for those who should hear (1. Wanting to make the assembly infer the profound realm; 2. Wanting to make the assembly generate reverence and ultimately desire to hear). Because those unable to hear retreat from their seats, it is called "causal" (the second stopping is for the two meanings of those who should hear; the third stopping is for the retreat of those unable to hear the dharma).
Accepting conferring of prediction means permitting reception and promising to explain. Namely the sutra saying: "At that time the World-Honored One told Śāriputra: 'You are already earnest... wishing and delighting to hear.'" The commentary says: "Because Śāriputra and others wish to obtain prediction." Giving conferring of prediction means correctly explaining the One Vehicle, etc. Namely the sutra saying: "The Buddha told Śāriputra: 'Such wonderful dharma... how much more three [vehicles].'" The commentary says there are six types: 1. Making the unheard hear. Meaning praising the dharma as rare to manifest and cause hearing. The sutra says: "Such wonderful dharma, at times it is explained, etc." 2. Explanation. Meaning clarifying that the intention of the explained dharma is difficult to know. The sutra says: "What the buddhas explain according to appropriateness, etc." 3. Depending on what meaning. Meaning making the unheard hear and expedient explanations - depending on what meaning? Namely depending on the profound difficult-to-understand dharma the Buddha obtained. The sutra says: "Buddhas, World-Honored Ones, only for one great matter, etc." 4. Causing to dwell. Meaning encouraging them to come and dwell in the One Vehicle. The sutra says: "The Tathāgata only with one Buddha vehicle, etc." 5. Depending on dharma. Meaning the ritual standards and methods commonly practiced by buddhas of the ten directions and three times. The sutra says: "All dharmas of buddhas in the ten directions, etc." 6. Obstructing. Meaning obstructing and breaking the two attachments. Obstructing and dismissing the two truths. The sutra says: "In worlds of the ten directions there are not even two vehicles, etc." Among the four fixed records, the first determined mind is the common reason for proclaiming stopping and for explaining. The second causal conferring of prediction is merely the reason for stopping their request. Accepting conferring of prediction permits opening and explanation. Giving conferring of prediction correctly demonstrates and presents the record. Within the fourth of these four records, giving conferring of prediction, there are further six records. This should be understood.
Fifth, the doubt-severing section. The commentary says: "From here below the Tathāgata explains dharma to sever four types of doubts: 1. When to explain? 2. How to know conceit? 3. What capability to explain? 4. How not to constitute false speech?" The first doubt's meaning says: "At what time does the Buddha first explain the expedient two vehicles, then clarify the real One Vehicle?" To sever this doubt, the sutra says: "Buddhas appear in the five-turbidity evil world, etc." The second doubt's meaning says: "If the Tathāgata already does not explain for conceited people, how does he know they are conceited?" To sever this doubt, the sutra says: "If my disciples consider themselves arhats... are not pratyeka-