成唯識論述記序釈一巻 - 翻刻

翻刻

【二八頁上段】
　寬治八年春比。爲＿二遊戲＿一昇＿二鐘樓＿一見＿二-出之＿一《割書：時年十二》。
　於＿二醍醐寺鐘樓經中＿一見＿二-出之＿一
　　　　　　　　　　　　　三論宗末流賢仁之本《割書：ナリ》
　[箱表書云]
　成唯識論分量決第一掌珍論《割書：寶龜年間山階寺壹應書》
　[蓋裏書云]
　成唯識論分量決第一掌珍論一卷　有＿二跋文九十字＿一。
　其首云。此是山階寺僧壹應之書。是僧寶龜三年九月
　廿五日從冥往矣。《割書：云云》其欵云。寶龜四年二月十七日。
　依止僧信叡記。書体雜＿二行草＿一。亦可＿二以珍＿一。

　此卷在＿二醍醐寺蠧魚叢裡＿一。請󠄁《返り点：二》-得諸座主演護師＿一。而留＿二
　前󠄁半乎彼山＿一云。
　　　　　　　　　隨心門跡兼󠄁神光中興比丘智滿

【二八頁下段文字なし】
【以上、「成唯識論分量決」最終頁】

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刻成唯識論疏序釋題辭

成唯識論者。乃菩提薩埵甚深境界。非＿二是二乘異生之所＿一＿レ
測。李唐三藏曾聚《返り点：二》十釋＿一爲＿二糅論＿一。大乘基師親受＿二密誨＿一。
爲＿二之疏＿一。以揚＿二指外月＿一。雖＿レ然筆力古朴。義趣幽邃。學者尙
不＿レ能＿二卒曉＿一。故淄州樸揚之徒。相繼撰＿二-述󠄁燈祕＿一。探＿二-索論疏
微隱＿一。噫燈祕靈辯。至＿レ不＿レ釋＿二疏序＿一。古德亦悲矣。爰本邦善
珠僧正。玅通󠄁《返り点：二》三性之玄理＿一。朗曉《返り点：二》八門之軌式＿一。大都所＿レ著
章藻迨＿二於一十餘部＿一。今序釋其一也。惜舊本字蹤不＿レ全。
句讀難《返り点：レ》通󠄁。余在＿二南京学黌＿一之日。採󠄁《返り点：二》衆本＿一隨＿レ義訂正。間
亦至＿二魯魚難《返り点：一レ》辨。乃存＿二舊文＿一。一以不＿レ私。旣施＿二訓於傍＿一。壽＿レ
梓及＿二之大方＿一。後之君子亦得＿二好本＿一再正焉。是爲法之一
大幸也。
　元祿九年冬󠄀十月釋通󠄁印瑞玄誌于洛東禪林之寓舍

【一頁下段】
成唯識論述󠄁記序釋

　　　　　　　　　　　　　　　　　　秋篠釋善珠集
竊以。六位精微。資＿二𧰼翼󠄂《返り点：一》而筌＿レ理。二篇玄妙。藉＿二蒙列＿一以
探＿レ機。
　今此序中。分爲《返り点：二》七段＿一。第一竊以六位至＿二湛幽章而海
　濬＿一者。明＿二如來所證之理甚深難《返り点：一レ》量。第二匪屬六體至＿二
　歸眞󠄀上遷󠄁《返り点：一》者。明＿三世親菩薩造󠄁論三十頌釋＿二佛經唯心之
　義＿一。第三義繁文約至＿二競響而已＿一者。明＿三護法等十菩薩
　造󠄁《返り点：レ》論釋＿二本頌義＿一。第四在昔周皇至＿二其詳可略＿一者。明＿二先
　代三藏等譯爲＿一＿レ非也。第五惟我親敎至＿二云爾而已＿一者。
　解＿二玄奘三藏所翻󠄁爲＿一＿レ是也。第六斯本彙聚至＿二依士釋
　也＿一者。總明＿二成唯識論名＿一也。第七基學慙融愷至＿二詳幽
　致爾＿一者。敍＿二基師自謙󠄁述󠄁作＿一也。始中有《返り点：レ》二。先擧＿二外書
　儒道󠄁二敎微玅不＿一＿レ測。後況乎下明＿二内典佛敎幽深難《返り点：一レ》解。
　始中又二。先擧＿二儒書周易六爻＿一爲《返り点：二》六位＿一。後擧＿二道󠄁敎老
　子五千文＿一爲《返り点：二》二篇＿一也。竊以者。斯發端之辭也。言《返り点：二》六

現代語訳

【二八頁上段】
寛治八年（1094年）春頃、遊び半分に鐘楼に登り、これを見つけ出した（時に年齢十二歳）。
醍醐寺の鐘楼の経蔵の中で見つけ出した。
　　　　　　　　　　　　　三論宗末流・賢仁の本である。

［箱の表書きに云く］
成唯識論分量決　第一　掌珍論（宝亀年間に山階寺の壹應が書写したもの）

［蓋の裏書きに云く］
成唯識論分量決　第一　掌珍論　一巻　跋文九十字あり。
その冒頭に云く、「これは山階寺の僧・壹應の書写したものである。この僧は宝亀三年九月二十五日に遷化した」（云々）。その末尾に云く、「宝亀四年二月十七日、依止僧・信叡が記す」。書体は行書と草書が混じっている。これもまた珍重すべきものである。

この巻は醍醐寺の書虫の群れる中に存在した。諸座主・演護師に願い出てこれを得た。しかし前半はあの山（醍醐寺）に留め置かれたという。
　　　　　　　　　　随心門跡兼神光中興比丘　智滿

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【以上、「成唯識論分量決」最終頁】

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成唯識論疏序釈を刻するの題辞

『成唯識論』とは、菩提薩埵（菩薩）の甚深なる境界であり、二乗（声聞・縁覚）や異生（凡夫）の測り知るところではない。李唐（唐朝）の三蔵（玄奘）はかつて十師の釈を集めて糅論（一つに編んだ論）を作った。大乗基師（窺基）は直接に密かな教えを受け、これの疏を作り、指の外の月（真実）を指し示した。しかしながら筆力は古朴にして、義趣は幽邃（深遠）であり、学者はいまだよく理解しきれない。それゆえ淄州・樸揚の徒（智周・慧沼の門流）が相継いで『燈』（義燈）・『秘』（秘鈔）を撰述し、論と疏の微かな奥義を探り索めた。ああ、『燈』・『秘』・靈辯（の著作）に至っても、疏の序を釈せざるに至った。古徳もまた悲しんだことである。ここに本邦（日本）の善珠僧正が、三性の玄理に妙通し、八門の軌式を朗らかに曉知した。大体において著した章・藻は一十余部に及ぶ。今、この序釈はその一つである。惜しいことに旧本は字蹟が全からず、句読（句切り）が通じ難い。余（私）が南京（奈良）の学黌（学問所）にあった日に、衆本を採り集め、義に随って訂正した。間々には魯魚（字の誤り）も弁じ難きに至り、すなわち旧文のままを存した。一つには私心を挟まないためである。すでに傍らに訓を施し、梓（版木）に寿（刻）してこれを大方（世の人々）に及ぼす。後の君子もまた好本を得て再び正すことができよう。これは法のための一大幸いである。
　元禄九年（1696年）冬十月、釈・通印瑞玄、洛東禅林の寓舎にて誌す。

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【一頁下段】
成唯識論述記序釈

　　　　　　　　　　　　　　　　　　秋篠・釈善珠　集

私かに思うに、六位は精微であり、象（六十四卦の爻象）と翼（十翼）によって理を筌り（すくい）取る。二篇は玄妙であり、蒙（蒙卦）と列（列子）によって機（奥義）を探る。

　今この序の中は七段に分かれる。第一「竊以六位」から「湛幽章而海濬」まで、如来の証せられた理の甚深にして量り難きことを明かす。第二「匪屬六體」から「歸眞上遷」まで、世親菩薩が三十頌の論を造って仏経の唯心の義を釈したことを明かす。第三「義繁文約」から「競響而已」まで、護法等十菩薩が論を造って本頌の義を釈したことを明かす。第四「在昔周皇」から「其詳可略」まで、先代の三蔵等の訳が非であることを明かす。第五「惟我親教」から「云爾而已」まで、玄奘三蔵の翻訳が是であることを解く。第六「斯本彙聚」から「依士釈也」まで、『成唯識論』の名を総じて明かす。第七「基學慙融愷」から「詳幽致爾」まで、基師の自謙して述作したことを叙べる。始め（第一段）の中に二つあり。まず外典の儒・道二教の微妙にして測り知れないことを挙げる。後に「況乎」として内典・仏教の幽深にして解し難いことを明かす。始め（第一段）の中にまた二つあり。まず儒書の周易・六爻を取り上げて「六位」とする。後に道教の老子五千文を取り上げて「二篇」とする。「竊以」とは、これは発端の言葉である。「六…（以下次頁へ続く）」

英語訳

**[Page 28, Upper Section]**
Around spring of the eighth year of Kanji (1094), [someone] climbed the bell tower for amusement and discovered this [manuscript] (at the time, aged twelve).
It was discovered among the scriptures in the bell tower of Daigo-ji Temple.
　　　　　　　　　　　　　This is the manuscript of Kennin, a latter-day follower of the Sanron School.

[Written on the exterior of the box:]
*Jōyuishikiron Buryōketsu*, Part One: *Shōchinron* (copied by Ittō of Yamashina-dera during the Hōki era)

[Written on the inside of the lid:]
*Jōyuishikiron Buryōketsu*, Part One: *Shōchinron*, one fascicle — contains a colophon of ninety characters.
Its opening reads: "This is a copy made by the monk Ittō of Yamashina-dera. This monk passed away on the twenty-fifth day of the ninth month of the third year of Hōki (772)." (And so on.) Its closing reads: "Seventeenth day of the second month of the fourth year of Hōki (773), recorded by the dependent monk Shinei." The calligraphic style mixes semi-cursive and cursive scripts. This too is worthy of treasuring.

This fascicle existed buried among the book-worms at Daigo-ji Temple. [I] petitioned the various head abbots and the master Engo to obtain it. However, it is said that the first half was retained on that mountain [Daigo-ji].
　　　　　　　　　　Zuishin Monzeki, also Reviver of Jinkō-ji, Bhikṣu Chiman

**[Page 28, Lower Section — no text]**
**[End of the final page of "Jōyuishikiron Buryōketsu"]**

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**[Page 1, Upper Section]**
**Preface to the Engraving of the Commentary on the Preface to the *Vijñaptimātratāsiddhi-śāstra***

The *Vijñaptimātratāsiddhi-śāstra* (Cheng Weishi Lun) is the profoundly deep realm of bodhisattvas; it is not something that śrāvakas, pratyekabuddhas, or ordinary beings can fathom. The Tripiṭaka Master of the Tang dynasty [Xuanzang] once gathered the commentaries of ten masters and compiled them into a synthesized treatise. The great master Kuiji (Ji) of the Yogācāra school personally received secret instruction and composed a commentary (*shu*) on it, in order to illuminate the moon beyond the pointing finger [i.e., the ultimate truth]. Nevertheless, the writing style is archaic and plain, and the doctrinal purport is profoundly abstruse; scholars have still been unable to fully comprehend it. For this reason, the disciples of Zīzhou and Pǔyáng [Huìzhǎo and Zhìzhōu] successively compiled the *Dēng* (*Yìdēng*) and the *Mì* (*Mìchāo*), probing the subtle hidden meanings of the treatise and commentary. Alas, even in the *Dēng*, *Mì*, and Lingbian's works, it came to pass that the preface to the commentary was left unexplained. The ancient masters also lamented this. Hereupon, in our own land of Japan, the Sōjō [Bishop] Zenju of Akishino was profoundly versed in the mysterious principles of the three natures and clearly understood the models and formulas of the eight gates. In general, the chapters and compositions he authored extend to more than ten works. The present *Joshaku* (Commentary on the Preface) is one of them. It is regrettable that in old copies the characters are incomplete and the punctuation is difficult to follow. During my days at the academy in the Southern Capital (Nara), I gathered various manuscript copies and corrected them according to the meaning. In places where even the scribal errors were difficult to distinguish, I left the original text as it was — this was in order not to impose my own [private judgment]. Having already added readings in the margins, [I have] had [this text] carved onto woodblocks and disseminated it to the world at large. Later gentlemen of learning will also obtain a fine copy and may correct it again. This is a great blessing for the Dharma.

Composed in the tenth month of winter, the ninth year of Genroku (1696), by the monk Tsūin Zuigen, at his lodgings in Zen-rin to the east of the capital (Kyoto).

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**[Page 1, Lower Section]**
**Commentary on the Preface to the *Vijñaptimātratāsiddhi-śāstra* (*Jōyuishikiron Jukki Joshaku*)**

　　　　　　　　　　　　　　　　　　Compiled by Shakuzen-ju (Zenju) of Akishino

I humbly consider: The six positions [of the *Yijing* hexagrams] are subtle and refined, relying upon the *Xiàng* (Images) and the *Yì* (Wings) to net the principle. The two texts are mysterious and wondrous, drawing upon [the *Meng* hexagram and] the *Liezi* to probe their workings.

　The present preface is divided into seven sections. The first, from "I humbly consider: the six positions" to "as the ocean is deep and the chapter is clear and still," clarifies that the truth realized by the Tathāgata is profoundly deep and difficult to measure. The second, from "Not belonging to the six embodiments" to "returning to the true and ascending above," clarifies that the Bodhisattva Vasubandhu composed the treatise of thirty verses to expound the doctrine of mind-only in the Buddha's scriptures. The third, from "The meaning is rich but the text is concise" to "competing echoes, nothing more," clarifies that the ten bodhisattvas headed by Dharmapāla composed treatises to expound the meaning of the root verses. The fourth, from "In former times, the Zhou emperors" to "the details may be abbreviated," clarifies that the translations by the Tripiṭaka masters of earlier generations were incorrect. The fifth, from "Only our revered teacher" to "thus it is, and nothing more," explains that the translation by the Tripiṭaka Master Xuanzang was correct. The sixth, from "This text brings together" to "it is a *yishi* (dependent genitive) interpretation," gives an overall explanation of the name *Vijñaptimātratāsiddhi-śāstra*. The seventh, from "Ji's learning, I am ashamed [compared to] Rong and Kai" to "elaborating on the subtle intention," narrates master Ji's self-deprecating account of composing the work. Within the first section there are two parts: first, [the preface] takes up the subtlety and inscrutability of the two outer teachings — Confucianism and Daoism; then, with the transition "How much more so," it clarifies the profound depth and difficulty of the inner teaching — Buddhism. Within the first section there are again two parts: first, it takes up the six lines (*yao*) of the *Zhouyi* (Book of Changes) from the Confucian canon as the "six positions"; then it takes up the five-thousand-character text of Laozi from the Daoist canon as the "two texts." The phrase "I humbly consider" is an opening expression. [The discussion of] "six…" (continues on the next page)