一　大乗法相宗名目十六巻附科段一巻 - 翻刻

翻刻

【右頁】
【枠外右上】
四四四 【但し算用数字】
【枠外右横上】
大乘法相宗名目第六中
【枠外右横下】
四四四
【二段構成】
【上段】
十種＿一。《割書：依＿レ頌略＿レ之【。：脱落？】　已上對法論第｜十三幷義蘊第五可＿レ見之。》
　　　第十七　明＿二顯揚論六現觀＿一者《割書：如＿二唯識論不■#1考#3不恐所■#2｜說＿一。三乘名位門書之。》
　　　　　　　又十八現觀者
一聞所生智現觀。二思所生智現觀。三修所生智現觀。五
《割書：考#3五｜恐四》順決擇分智現觀。《割書：考#3觀下恐脫見｜道智現觀四字》　六修道智現觀。七究
竟現觀。八不善淸淨世俗智現觀。九善淸淨世俗智智現
觀。十勝義智現觀。十一不善淸淨行有分別智現觀。十二
善淸淨行有分別智現觀。十三善淸淨行無分別智現觀。
十四成所作前行智現觀。十五成所作智現觀。十六成所
作後智現觀。十七聲聞等智現觀。十八菩薩等智現觀。
《割書：樞要下卷第九｜卷處引之。》
　　　第十八　明＿二 三千世界＿一者
　一小千界。　二中千界。　三大千界。
釋云。謂一日月之所＿二照臨＿一。名＿二 一世界＿一。如＿レ是千世界中
有＿二千日月。千蘇迷盧山王等及四天下千六欲天。千梵
世＿一。是合名＿二第一小千界＿一。復千小千界名爲＿二第二中千界＿一。
復千中千界名爲＿二第三大千世界＿一。《割書：玄贊第二卷經序品釋■#1傍#3娑｜脫歟■#2婆世界王大梵天王等》
【下段】
《割書：下。處處文也｜可＿レ見之。》　對法論第六云。人天等趣《割書：乃至》一日一月周遍
流光所＿レ照有《割書：考#3有論｜分作方》處名＿二 一世界＿一。如＿レ是千世界中有＿二千日
月。千蘇迷盧山。千四大洲《割書：乃至》千梵世＿一。如＿レ是惣名＿二小千
世界＿一。千小千世界惣名＿二第二中千世界＿一。千中《割書：考#3中下論｜文有千字》世
界惣名＿二第三大千世界＿一。如＿レ此三千大千世界。惣有＿二大輪
圍山＿一周匝圍《割書：傍#3繞｜脫歟》又此三千大千世界同壞同成。譬如＿下
大雨滴如＿二車輪＿一無間無＿上レ斷《割書：云云》。仁王經疏意同＿レ此。西明
行信多箇疏門也。俱舍頌第十一云。四大洲日月。蘇迷盧
欲天。梵世名一千名一小千界。此小千千倍。說名一中
千。此千倍大千。皆同一成壞《割書：云云》。釋云。光記第十一云。
又正理云。此中小千唯擧＿二梵世＿一故。小光等非＿二小千界攝＿一。
積＿二小千界＿一爲＿二 中大千＿一故。中大千亦不＿レ攝＿レ彼。又言＿レ小者。
是卑下義。以＿レ除＿レ 上故。如＿二截＿レ角牛＿一。積＿レ小成＿レ餘亦非＿レ攝＿レ
彼《割書：云云》。今案云。色界四禪分量。婆沙。俱舍各有＿二 二師義＿一。
一等＿二 一 四天（初禪量）下量＿一。二《振り仮名：等＿二小｜初禪量》千界量＿一。此二義中。以＿下等＿二 一四
天下＿一之義＿上爲＿二正義＿一。所以第二禪量等＿二小千界＿一。第三禪量
等＿二 中千界＿一。第四禪量等＿二 三千大千界＿一也。實以＿二色界四禪＿一。
【左頁】
【枠外左上】
四四五【但し算用数字】
【枠外左横上】
大乘法相宗名目第六中
【枠外左横下】
四四五
【二段構成】
【上段】
皆可＿レ云＿二 一（三歟）二千界＿一也。同＿二成壞＿一故也。　問。第四靜成壞
方何耶。　答。頌曰。三災大水風。上三定爲＿レ頂。如＿レ次内災
等。四無不動故。然彼器非常。情俱生滅故《割書：云云》。釋云。
問。第四靜慮何爲＿二外災＿一。　答。頌四無不動故。彼無＿二外災＿一。
離＿二内災＿一故。由＿三佛說＿レ彼名＿二不動＿一故。内外三災所＿レ不＿レ及
故。　問。若爾彼地器應＿二是常＿一。　答。頌曰＿二然彼器非常情
俱生滅故＿一。謂天處無＿二想《割書：考#3想頌｜疏作惣》地形＿一。但如＿二衆星居處各
別＿一。彼天生時。天宮隨《割書：考#3隨下頌｜疏有起字》彼天死時。天宮隨滅《割書：云云》。
最勝疏第二云。《割書：壽量｜品處》大千界境數量不定。擬瑜伽抄《割書：云云》。
心地觀經第二云。一 一葉中一佛出。是卽三千大千界。一
一界中有＿二百億日月。星辰。四大洲。六欲諸天及四禪。空
處。識處。非想等＿一《割書：云云》。大般若四十三帙第（又五十一帙第二卷三界皆三千界所除見）五卷云。爾時
於＿二此三千大千堪忍世界＿一。所＿レ有四天王與＿二無量百千俱胝
四大王衆天。諸天子衆＿一俱來集會。所＿レ有天帝與＿二無量百
千俱胝他化自在諸天子衆＿一俱來集會。所＿レ有大梵天王。
所＿レ有極光淨天。各與＿二無量百千《割書：考#3千下恐｜脫俱字》胝第二靜慮天
衆＿一俱來集會。所有遍淨天第三靜慮天衆俱來集會。所＿レ有
【下段】
廣果天。第四靜慮天衆俱來集會。所＿レ有色究竟天。各與＿二
無量千俱胝淨居天衆＿一俱來集會。是四天王大衆乃至淨
居天衆所有淨業異熟身。比＿二如來身所現常光＿一。百分不＿レ
及等《割書：云云》。　同帙第六云。爾時天帝釋及此三千大千世界
四天王衆乃至色究竟天《振り仮名：減｜□【或ヵ】歟》作＿二是心＿一《割書：云云》。已上文皆色界
四禪十八天攝＿二 一三千界＿一見也。又第五云。爾時天帝釋
具壽善現言。今此三千大千世界所有四天王天乃至淨
居天等《割書：云云》。　玄贊第二云。經娑婆世界至＿二 二萬天子俱＿一。
贊曰。此色界天梵云＿二索訶＿一。此云＿二堪忍＿一。諸菩薩等行＿二利樂＿一
時。多＿二諸怨嫉＿一。衆苦逼惱。堪＿二-耐勞倦＿一。功《割書：考#3功疏｜文作而》忍受故。
自（因）以爲＿レ名。娑婆者訛也。初禪大小《割書：考#3小下疏｜文有等字》於欲界一四
天下。一千初禪始等＿二 二禪＿一。二禪爲＿二火災頂＿一。一千二禪始
等＿二 三禪＿一。三禪爲＿二水災頂＿一。一千三禪始等＿二 四禪＿一。爲＿二風災
頂＿一乃至三千大千世界號爲＿二娑婆世界＿一也。故娑婆世界主
大梵王。卽第四禪王。梵摩寂靜淸淨淨潔皆得。亦云＿二梵
潔＿一也。今唯言＿レ梵。但略言爾。尸棄者火災頂。頂卽初禪主
火災頂故。光明者二禪王。小光。無量光。極光。淨天王等。

現代語訳

【右頁】

十種である。頌に依ってこれを略する。以上は『対法論』第十三並びに『義蘊』第五を見るべきである。

**第十七　『顕揚論』の六現観を明かす**（『唯識論』で説かない如く、三乗名位門でこれを書く）

**また十八現観について**

一は聞所生智現観、二は思所生智現観、三は修所生智現観、四は順決択分智現観（見道智現観）、五は修道智現観、六は究竟現観、七は不善清浄世俗智現観、八は善清浄世俗智現観、九は勝義智現観、十は不善清浄行有分別智現観、十一は善清浄行有分別智現観、十二は善清浄行無分別智現観、十三は成所作前行智現観、十四は成所作智現観、十五は成所作後智現観、十六は声聞等智現観、十七は菩薩等智現観。『枢要』下巻第九巻の処でこれを引く。

**第十八　三千世界を明かす**

一は小千界、二は中千界、三は大千界。

釈して言う。一つの日月の照臨する所を一世界と名づける。このような千世界の中には千の日月、千の須弥盧山王等及び四天下、千の六欲天、千の梵世がある。これを合わせて第一小千界と名づける。また千の小千界を第二中千界と名づける。また千の中千界を第三大千世界と名づける。『玄賛』第二巻経序品で娑婆世界王大梵天王等について

【下段】

釈している。随処の文を見るべきである。『対法論』第六に言う。「人天等趣から一日一月が周遍して流光の照らす所ある処を一世界と名づける。このような千世界の中に千の日月、千の須弥盧山、千の四大洲から千の梵世がある。このように総じて小千世界と名づける。千の小千世界を総じて第二中千世界と名づける。千の中千世界を総じて第三大千世界と名づける。このような三千大千世界には総じて大輪囲山が周匝して囲繞している。またこの三千大千世界は同じく壊れ同じく成る。譬えば大雨の滴が車輪の如く間断なく絶えることがないようである」。『仁王経疏』の意味もこれと同じである。西明・行信の多くの疏門である。『俱舎頌』第十一に言う。「四大洲・日月・須弥盧・欲天・梵世を名づけて一千、名づけて一小千界とする。この小千の千倍を一中千と説き名づける。この千倍が大千で、皆同じく一成壊する」。釈して言う。『光記』第十一に言う。「また『正理』に言う。この中で小千は唯だ梵世を挙げるから、小光等は小千界の摂ではない。小千界を積んで中大千とするから、中大千もまたそれを摂しない。また小と言うのは、卑下の義である。上を除くからで、角を截った牛の如くである。小を積んで余を成すのもまたそれを摂しない」。今案じて言う。色界四禅の分量について、『婆沙』・『俱舎』各々に二師の義がある。一つは一四天下の量に等しい、二つは小千界の量に等しい。この二義の中で、一四天下に等しい義を正義とする。所以に第二禅の量は小千界に等しく、第三禅の量は中千界に等しく、第四禅の量は三千大千界に等しい。実に色界四禅を以て、

【左頁】

皆三千界と言うべきである。成壊を同じくするからである。問い「第四静慮はどのように成壊するのか」。答え。頌に曰く「三災は大水風、上の三定を頂とする。次第に内災等の如く、四は不動だから無い。然れどもかの器は無常で、情と俱に生滅するから」。釈して言う。問い「第四静慮は何故外災がないのか」。答え。頌の「四は不動だから無い」。彼には外災がない。内災を離れているからである。仏がそれを不動と説かれたことによって、内外三災の及ばない所だからである。問い「もしそうならば、かの地の器は常住であるべきだ」。答え。頌に曰く「然れどもかの器は無常で、情と俱に生滅するから」。謂わく天処には総じた地形がなく、ただ衆星の居処が各別の如くである。かの天が生じる時、天宮が随って起こり、かの天が死する時、天宮が随って滅する。『最勝疏』第二（寿量品の処）に言う。「大千界境の数量は不定である。『瑜伽抄』を参照せよ」。『心地観経』第二に言う。「一一葉中に一仏出ずる。これが即ち三千大千界である。一一界中に百億の日月・星辰・四大洲・六欲諸天及び四禅・空処・識処・非想等がある」。『大般若』四十三帙第五巻に言う。「その時この三千大千堪忍世界において、所有の四天王が無量百千倶胝の四大王衆天・諸天子衆と俱に来集会した。所有の天帝が無量百千倶胝の他化自在諸天子衆と俱に来集会した。所有の大梵天王、所有の極光浄天が、各々無量百千倶胝の第二静慮天衆と俱に来集会した。所有の遍浄天・第三静慮天衆が俱に来集会した。所有の

【下段】

広果天・第四静慮天衆が俱に来集会した。所有の色究竟天が、各々無量千倶胝の浄居天衆と俱に来集会した。この四天王大衆から浄居天衆までの所有の浄業異熟身は、如来身の所現常光に比べれば、百分の一にも及ばない」。同帙第六に言う。「その時天帝釈及びこの三千大千世界の四天王衆から色究竟天までがこの心を作した」。以上の文は皆色界四禅十八天が一三千界を摂することを見るものである。また第五に言う。「その時天帝釈が具寿善現に言った。今この三千大千世界の所有の四天王天から浄居天等まで」。『玄賛』第二に言う。「経の娑婆世界から二万天子俱まで。賛じて曰く。これは色界天で、梵に索訶と云い、これを堪忍と云う。諸菩薩等が利楽を行ずる時、多くの怨嫉があり、衆苦が逼悩するが、労倦に堪え耐えて、功を忍受するから、自らこれを名とする。娑婆とは訛りである。初禅の大小は欲界の一四天下に等しい。一千初禅が始めて二禅に等しい。二禅は火災の頂である。一千二禅が始めて三禅に等しい。三禅は水災の頂である。一千三禅が始めて四禅に等しい。風災の頂となって、三千大千世界を娑婆世界と号する。故に娑婆世界主の大梵王は、即ち第四禅王である。梵摩は寂静清浄で浄潔を皆得る。また梵潔とも云う。今唯だ梵と言うのは、ただ略言するのみである。尸棄とは火災の頂で、頂は即ち初禅主で火災の頂だからである。光明とは二禅王で、小光・無量光・極光浄天王等である。

英語訳

**Right Page**

There are ten types. This is abbreviated according to the verses. The above can be seen in the *Abhidharma Treatise*, fascicle thirteen, and *Meaning Repository*, fascicle five.

**Seventeenth: Clarifying the Six Direct Realizations of the *Presentation Treatise*** (As not explained in the *Consciousness-Only Treatise*, this is written in the section on names and stages of the three vehicles)

**Also Regarding the Eighteen Direct Realizations**

First is direct realization through hearing-generated wisdom; second is direct realization through reflection-generated wisdom; third is direct realization through cultivation-generated wisdom; fourth is direct realization through discernment-conducive wisdom (direct realization through the path of seeing); fifth is direct realization through cultivation-path wisdom; sixth is ultimate direct realization; seventh is direct realization through impurely purified conventional wisdom; eighth is direct realization through well-purified conventional wisdom; ninth is direct realization through ultimate meaning wisdom; tenth is direct realization through impurely purified discriminating wisdom with characteristics; eleventh is direct realization through well-purified discriminating wisdom with characteristics; twelfth is direct realization through well-purified non-discriminating wisdom with characteristics; thirteenth is direct realization through preparatory wisdom for accomplishing activities; fourteenth is direct realization through wisdom accomplishing activities; fifteenth is direct realization through post-accomplishment wisdom; sixteenth is direct realization through śrāvaka equipoised wisdom; seventeenth is direct realization through bodhisattva equipoised wisdom. This is quoted in the *Pivot Essentials*, lower fascicle, fascicle nine.

**Eighteenth: Clarifying the Three-Thousand Worlds**

First is the small thousand-world; second is the medium thousand-world; third is the great thousand-world.

The explanation states: The area illuminated by one sun and moon is called one world. In such a thousand worlds there are a thousand suns and moons, a thousand Mount Sumeru kings and so forth, plus four continents, a thousand six desire heavens, and a thousand Brahmā worlds. These combined are called the first small thousand-world. A thousand small thousand-worlds is called the second medium thousand-world. A thousand medium thousand-worlds is called the third great thousand-world. The *Profound Praise*, fascicle two, in explaining the introductory chapter of the sutra regarding the Sahā world ruler Great Brahmā King, etc.

**Lower Section**

explains this. Various texts should be consulted. The *Abhidharma Treatise*, fascicle six, says: "From human and divine destinies to wherever the pervading flowing light of one sun and moon illuminates is called one world. In such a thousand worlds there are a thousand suns and moons, a thousand Mount Sumeru mountains, a thousand four great continents up to a thousand Brahmā worlds. Thus collectively called the small thousand-world. A thousand small thousand-worlds is collectively called the second medium thousand-world. A thousand medium thousand-worlds is collectively called the third great thousand-world. Such a three-thousand great thousand-world has collectively a great surrounding mountain range encircling it. Also, this three-thousand great thousand-world undergoes destruction and formation together. It is like great raindrops the size of cart wheels, continuous and uninterrupted." The *Benevolent King Sūtra Commentary* has the same meaning. This is from many commentary sections by Ximingand Xingxin. The *Abhidharmakośa Verses*, fascicle eleven, says: "Four great continents, sun and moon, Sumeru, desire heavens, and Brahmā world are called one thousand, called one small thousand-world. A thousand times this small thousand is called one medium thousand. A thousand times this is a great thousand, all sharing one formation-destruction cycle." The explanation states: The *Light Commentary*, fascicle eleven, says: "Also the *Correct Logic* says: Because this only mentions Brahmā worlds for small thousands, lesser light and such are not included in small thousand-worlds. Because small thousand-worlds are accumulated to form medium and great thousands, medium and great thousands also do not include them. Also, 'small' means humble and low. Because the upper is excluded, like an ox with severed horns. Accumulating small to form the rest also does not include them." Now considering: Regarding the extent of the four dhyānas in the form realm, the *Vibhāṣā* and *Abhidharmakośa* each have two teachers' interpretations. First, equal to one four-continent area; second, equal to a small thousand-world area. Among these two interpretations, the one equal to one four-continent area is taken as correct. Therefore, the extent of the second dhyāna equals a small thousand-world, the extent of the third dhyāna equals a medium thousand-world, and the extent of the fourth dhyāna equals a three-thousand great thousand-world. Indeed, taking the four dhyānas of the form realm,

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all can be called three thousand-worlds. Because they share formation and destruction. Question: "How does the fourth meditation undergo formation and destruction?" Answer: The verse says: "The three disasters of great water and wind, with the upper three concentrations as peaks. Like the sequential inner disasters, the fourth has none because it is immovable. However, those vessels are impermanent, arising and perishing together with sentient beings." The explanation states: Question: "Why does the fourth meditation have no external disasters?" Answer: The verse "the fourth has none because it is immovable." It has no external disasters. Because it is free from inner disasters. Because the Buddha explained that it is called immovable. Because internal and external three disasters cannot reach it. Question: "If so, the vessels of that ground should be permanent." Answer: The verse says "However, those vessels are impermanent, arising and perishing together with sentient beings." Namely, in heavenly places there is no overall terrain, but like various stars, each dwelling place is separate. When those gods are born, divine palaces arise accordingly; when those gods die, divine palaces perish accordingly. The *Supreme Victory Commentary*, fascicle two (at the lifespan chapter), says: "The numerical quantity of great thousand-world realms is indefinite. Refer to the *Yogācāra Excerpts*." The *Mind-Ground Contemplation Sūtra*, fascicle two, says: "In each leaf one Buddha appears. This is precisely a three-thousand great thousand-world. In each world there are billions of suns and moons, stars and planets, four great continents, six desire heavens and four dhyānas, space-sphere, consciousness-sphere, neither-perception-nor-non-perception, etc." The *Great Perfection of Wisdom*, fascicle 43, fascicle five, says: "At that time, in this three-thousand great thousand patient world, all the four heavenly kings came together in assembly with immeasurable hundreds of thousands of koṭis of four great king retinue gods and divine prince assemblies. All the Śakras came together in assembly with immeasurable hundreds of thousands of koṭis of gods who delight in others' transformations and divine prince assemblies. All the great Brahmā kings, all the extremely pure light gods, each came together in assembly with immeasurable hundreds of thousands of koṭis of second meditation heaven assemblies. All the universally pure gods and third meditation heaven assemblies came together in assembly. All the

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broad result gods and fourth meditation heaven assemblies came together in assembly. All the highest form gods each came together in assembly with immeasurable thousands of koṭis of pure abode heaven assemblies. The pure karma maturation bodies of these four heavenly king great assemblies up to pure abode heaven assemblies, compared to the constant light manifested by the Tathāgata's body, do not reach even one hundredth part." The same collection, fascicle six, says: "At that time Śakra and the four heavenly king assemblies of this three-thousand great thousand-world up to the form-pinnacle gods formed this intention." All the above texts show that the eighteen heavens of the four dhyānas of the form realm encompass one three thousand-world. Also fascicle five says: "At that time Śakra said to Venerable Subhūti: 'Now in this three-thousand great thousand-world, all the four heavenly king gods up to the pure abode gods, etc.'" The *Profound Praise*, fascicle two, says: "From 'Sahā world' in the sūtra to 'together with twenty thousand divine princes.' The praise says: This form realm heaven is called 'sahā' in Sanskrit, which means 'patient.' When bodhisattvas and others practice benefit and joy, there are many resentments and jealousies, and various sufferings press and afflict, but they can endure toil and fatigue, patiently accepting merit, so they take this as their name. 'Sahā' is a corruption. The great and small [extents] of the first dhyāna equal one four-continent area of the desire realm. One thousand first dhyānas begin to equal the second dhyāna. The second dhyāna is the peak of fire disaster. One thousand second dhyānas begin to equal the third dhyāna. The third dhyāna is the peak of water disaster. One thousand third dhyānas begin to equal the fourth dhyāna. As the peak of wind disaster, up to the three-thousand great thousand-world being called the Sahā world. Therefore the Sahā world ruler Great Brahmā King is precisely the fourth dhyāna king. Brahmā-silence is tranquil, pure, and clean, all attained. Also called pure cleanliness. Now only saying 'Brahmā' is simply abbreviated speech. Śikhin is the peak of fire disaster; the peak is precisely the ruler of the first dhyāna because it is the peak of fire disaster. Light-brightness refers to the second dhyāna king: lesser light, immeasurable light, extremely pure light heaven kings, etc.