翻刻
【右上段】
進云。引＿下菩薩地云＿二勝解行地菩薩無驗呪術用皆驗故＿一之
文＿上爲＿レ證也。 付＿レ之本論明＿二初發心菩薩發心勝利《返り点：一》中有＿二
此文＿一也。若以＿二此文＿一爲＿レ證者。不＿レ限《返り点：二》四善根＿一。廣可＿レ通《返り点：二》三十
心＿一。何唯爲＿下限《返り点：二》四善根＿一之證＿上乎。況此文不＿レ明《返り点：二》六根淸淨
義＿一。何爲＿二證文＿一乎。
會云。本論雖＿三廣說＿二發心以去＿一。贊主取＿二其勝位相＿一。爲＿二加
行位證＿一歟。其故者。無驗呪術用皆驗故者。以＿二定力＿一令＿レ
有＿二其神驗＿一。散位中此德難＿レ有故。大論餘處說＿二呪摠持＿一云。
謂諸菩薩獲＿二-得如＿レ是等持自在＿一。由＿二此自在＿一加被能除＿二有
情災患＿一。諸呪章句。令＿二彼章句悉皆神驗＿一《割書：云云。｜》今所＿レ引文。
其意大同也。陀羅尼品玄贊云。神力加持威靈莫＿レ匹《割書：云云。｜》
其能《割書：■#1能一｜本作時》加持體者。定相應念惠也。而資糧位多住＿二外
門＿一。加行以去唯入＿二定位＿一。用皆驗故之中論《返り点：二》上勝＿一談＿二多分＿一
者。專當《返り点：二》四善根＿一。故大師於《返り点：二》三十心中＿一。且取＿二決定處＿一爲＿二此
證＿一歟。
玄贊云。菩薩地說。勝解行位久修菩薩無＿レ驗。呪術用皆
驗故。六根淸淨必在《返り点：二》地前＿一。凡夫上位非＿二於下中＿一《割書：云云。｜》
【右下段】
瑜伽論卅五云。最初發心堅固菩薩略有《返り点：二》二種發心勝利＿一。
一者初發＿二菩提心＿一已。卽是衆生尊重福田。一切衆生皆
應＿二供養＿一。亦作《返り点：二》一切衆生父母＿一。二者初發＿二菩提心＿一已。卽能
攝＿二-受無惱害福＿一○若餘衆生爲＿レ欲＿レ息＿二滅疾疫灾横＿一所＿レ用
無＿レ驗。呪句明句菩薩用＿レ之尚令＿レ有＿レ驗。何況驗者《割書：云云。｜》
問。資粮位菩薩可＿レ得《返り点：二》六根淸淨功德乎。 若得者。玄贊
今解在《返り点：二》四善根位＿一《割書：云云。｜》又云。六根淸淨必在《返り点：二》地前＿一。凡夫
上位非＿二於下中＿一《割書：云云。｜》上位者加行位也。中下者十住十行
等也。若不＿レ得者。資粮位菩薩定可＿レ修＿二-行此經＿一。何不＿レ得＿二
八百千二百功德＿一。況旣依＿二定力＿一示＿二-現八相作佛＿一。何依＿二法
力＿一不＿レ得《返り点：二》六根淸淨＿一乎。其位設雖＿レ不＿レ及《返り点：二》四善根＿一。何於《返り点：二》一
四天下分齊＿一。不＿レ備＿二勝用＿一乎。
會云。六根淸淨￣ハ威德廣大也。雖＿二是凡位＿一可＿レ在＿二其滿心＿一。頓
伏《返り点：二》二取＿一恆在＿二定心＿一之人。依＿二持經力＿一所＿レ具相也。是以功
德滿《返り点：二》六千＿一。境量遍＿二大千＿一。經云＿二雖未得菩薩無漏法生鼻＿一。
論云＿二未入初地＿一。見道近加行近可＿レ受＿二變易身＿一之位也。資
【左上段】
粮三十心皆非＿二經論所＿レ明之分齊＿一。判＿二今解唯在四善根
位＿一。文理俱存。八相作佛者。猶暫時所＿レ現機前所＿レ示也。長
時内德可＿レ在＿二明得定以去＿一。抑於《返り点：二》一四天下＿一。可＿レ施＿二見聞等
勝用＿一之難者。許否難＿レ定。於＿二諸根互用＿一。地前分得有無及＿二
二釋＿一。准＿レ彼於《返り点：二》六根淨＿一。又資粮分得可＿レ有《返り点：二》二義＿一歟。然而玄
贊等《割書：■#1等下一｜本有未字》述＿二此義＿一。末學輒難＿レ許＿レ之歟。《割書：■#1歟一｜本作也》
問。就《返り点：二》六根功德＿一。且鼻根若取《返り点：二》三千界遠香＿一者。根境壞失
俱可＿レ有乎。 玄贊壞＿レ根不＿レ壞＿レ境《割書：云云。｜》 付＿レ之鼻根備＿二至
用＿一。香塵又合境也。鼻根若取＿二遠香＿一者。根境相俱可＿レ壞。
何云＿レ不＿レ壞＿レ境乎。是以玄贊下文。釋＿二鼻根取＿二假似香＿一。許＿二離
取＿一レ體壞＿二境性＿一故《割書：云云。｜》鼻根遠取＿二￣ニハ大千界香＿一。可＿レ壞＿二境性＿一
《割書：爲言。｜》前後似＿二相違＿一如何。
會云。鼻根設取《返り点：二》三千界香＿一者。若根用歟。若境用歟。若
境雖＿二不至＿一。偏以＿二根力＿一取者。可＿二壞＿レ根不＿一＿レ壞＿レ境。若雖＿二根不
施＿二離中知用＿一。境能與＿二遥遠根＿一施＿レ用所＿レ取者。壞＿二境性＿一《割書：爲言。｜》
以＿レ何知者。樞要云。恐眼耳根得《返り点：二》三塵＿一時。若至＿二能取＿一。壞＿レ
【左下段】
根不＿レ壞＿レ境。若不至能取。壞＿レ境不＿レ壞＿レ根《割書：云云。｜》今兩方徴之
意者。若根施＿二至用＿一者根失也。若境爲＿二不至根＿一所＿レ取者境
失也《割書：爲言。｜》准＿レ彼思＿レ之。根境隨一之中。施＿二非分用＿一者。《割書：■#1者｜下一》
《割書：本有｜不字》可＿レ壞＿二其性＿一云也。 顯幽抄分《返り点：二》三類＿一。鼻根取＿二遠香＿一唯
壞＿レ根。身根取＿二香等＿一取＿二本分＿一故不＿レ壞＿レ根。引＿二他根＿一故可＿レ
壞＿レ境。眼根取＿二香等＿一根境俱壞《割書：云云。｜》 此釋雖＿レ巧。鼻取＿二遠
香＿一何不＿レ壞＿レ境。若引＿二自根＿一故不＿レ壞＿レ境者。又取＿二自境＿一故
可＿レ不＿レ壞＿レ根。若離取故壞＿レ根者。又離被＿レ取故可＿レ壞＿レ境。又
身取＿二香等＿一時。於＿レ境又本分也。若引＿レ他爲＿レ失者。又取＿レ他
故可＿レ失如何。 鏡水抄有＿レ釋。
玄贊云《割書：如《返り点：レ》下。｜》
顯幽抄四本云。緣說根境壞者。有《返り点：二》四句分別＿一。一壞＿レ根不＿レ
壞＿レ境者。如＿三欲界鼻根聞＿二無色界宮殿之香＿一。香是合中境。
牽＿二鼻根＿一時境不＿レ壞＿二鼻根＿一。鼻根是合中根。便遠取＿二無色香
《割書：■#1香一｜本作界》境＿一時。卽是鼻根是遠離中取＿二他香境＿一也。名＿二根壞＿一
也。二壞＿レ境不＿レ壞＿レ根者。如＿三身根受＿二合中香味境＿一。卽身根本
分取＿二合中境＿一。根不＿レ壞也。此香味境本分合牽＿二鼻舌根＿一。如
現代語訳
【右上段】
進云。菩薩地から「勝解行地の菩薩は効験のない呪術でも用いれば皆効験があるから」という文を引用して証拠とするのである。これについて、本論は初発心菩薩の発心の殊勝な利益の中にこの文があるのである。もしこの文を証拠とするならば、四善根に限らず、広く三十心に通じるべきである。なぜただ四善根に限る証拠とするのか。しかもこの文は六根清浄の意味を明かしていない。なぜ証文とするのか。
会釈して云う。本論は発心以降を広く説くけれども、贊主はその殊勝な位相を取って、加行位の証拠としたのであろう。その理由は、効験のない呪術でも用いれば皆効験があるということは、定力によってその神験を有らしめることで、散位の中ではこの徳は有り難いからである。大論の他の箇所で呪総持を説いて云う。「諸々の菩薩がこのような等持の自在を獲得し、この自在により加被して有情の災患を除く諸々の呪の章句を、その章句をことごとく神験あらしめる」と。今引用する文も、その意味は大いに同じである。陀羅尼品の玄贊に云う。「神力の加持は威霊比べるものなし」と。その能く加持する体は、定に相応する念慧である。而して資糧位は多く外門に住し、加行以降はただ定位に入る。「用いれば皆効験がある」の中で上勝を論じて多分を談ずるのは、専ら四善根に当たる。故に大師は三十心の中で、まず決定的な処を取ってこの証拠とするのであろう。
玄贊に云う。「菩薩地に説く。勝解行位で久しく修した菩薩は効験なき呪術でも用いれば皆効験があるから。六根清浄は必ず地前にあり。凡夫の上位であって下中にあらず」と。
【右下段】
瑜伽論三十五に云う。「最初に発心する堅固な菩薩には略して二種の発心の勝利がある。一つは初めて菩提心を発した後、即ち衆生の尊重すべき福田となり、一切衆生は皆供養すべきで、また一切衆生の父母ともなる。二つは初めて菩提心を発した後、即ち無悩害の福を摂受することができる。もし他の衆生が疾疫災横を息滅させようとして用いる効験のない呪句明句でも、菩薩がこれを用いればなお効験あらしめる。ましてや効験あるものは言うまでもない」と。
問。資糧位の菩薩は六根清浄の功徳を得ることができるか。もし得るならば、玄贊の今の解釈は四善根位にあると言う。また云う。「六根清浄は必ず地前にあり。凡夫の上位であって下中にあらず」と。上位とは加行位である。中下とは十住十行等である。もし得ないならば、資糧位の菩薩は定んでこの経を修行することができる。なぜ八百千二百の功徳を得ないのか。しかも既に定力に依って八相作仏を示現する。なぜ法力に依って六根清浄を得ないのか。その位は設い四善根に及ばずとも、なぜ一四天下の分際において、勝用を備えないのか。
会釈して云う。六根清浄の威徳は広大である。これは凡位であるけれども、その満心にあるべきである。二取を頓伏して恒に定心にある人が、持経力に依って具える相である。これゆえに功徳は六千に満ち、境量は大千に遍く。経に「まだ菩薩の無漏法生の鼻を得ていないけれども」と云い、論に「まだ初地に入らず」と云う。見道に近い加行で変易身を受けることができる位である。資
【左上段】
糧の三十心は皆経論の明かす所の分際ではない。今の解釈をただ四善根位にありと判ずるのは、文理ともに存する。八相作仏というのは、なお暫時に現す所で機前に示す所である。長時の内徳は明得定以降にあるべきである。そもそも一四天下において、見聞等の勝用を施すべきという難について言えば、許否は定め難い。諸根互用について、地前の分得の有無及び二釈がある。これに準じて六根浄について、また資糧の分得に二義があることができるであろう。しかし玄贊等がこの義を述べるのに、末学が軽々しくこれを許し難いであろう。
問。六根功徳について、まず鼻根がもし三千界の遠香を取るならば、根境の壊失は共にあることができるか。玄贊には「根を壊して境を壊さず」とある。これについて鼻根は至用を備え、香塵もまた合境である。鼻根がもし遠香を取るならば、根境相俱に壊れるべきである。なぜ境を壊さずと云うのか。これゆえに玄贊の下文で、鼻根が仮似の香を取ることを釈して、離取を許して境性を壊すと云う。鼻根が遠く大千界の香を取るならば、境性を壊すべきである。前後は相違するように見えるがいかがか。
会釈して云う。鼻根が設い三千界の香を取るとして、根用か、境用か。境は至らずとも、偏に根力によって取るならば、根を壊して境を壊さないべきである。根は離中知用を施さずとも、境が能く遥遠の根に用を与えて取らせるならば、境性を壊すのである。何によって知るかと言えば、樞要に云う。「恐らく眼耳根が三塵を得る時、もし能取に至れば、根を壊して境を壊さず。もし能取に至らなければ、境を壊して根を壊さず」と。今両方から徴する意は、もし根が至用を施せば根の失である。もし境が根に至らないのに取られるなら境の失であるということである。これに準じて思うに、根境随一の中で、非分の用を施す者は、その性を壊すことができると云うのである。顕幽抄は三類に分ける。鼻根が遠香を取るのはただ根を壊す。身根が香等を取るのは本分を取るから根を壊さない。他根を引くから境を壊すことができる。眼根が香等を取るのは根境俱に壊すと。この釈は巧みであるが、鼻が遠香を取るのになぜ境を壊さないのか。もし自根を引くから境を壊さないなら、また自境を取るから根を壊さないべきである。もし離取するから根を壊すなら、また離れて取られるから境を壊すべきである。また身が香等を取る時、境においてもまた本分である。もし他を引くのが失なら、また他を取るから失うべきではないか。鏡水抄に釈がある。
【左下段】
玄贊に云う（以下の通り）。
顕幽抄四本に云う。「縁って根境壊を説くには、四句分別がある。一に根を壊して境を壊さないとは、欲界の鼻根が無色界宮殿の香を聞くが如し。香は合中の境である。鼻根を牽く時境は鼻根を壊さない。鼻根は合中の根である。便ち遠く無色の香境を取る時、即ち鼻根が遠離中において他の香境を取るのである。根壊と名づける。二に境を壊して根を壊さないとは、身根が合中の香味境を受けるが如し。即ち身根は本分として合中の境を取る。根は壊れない。この香味境は本分として鼻舌根を牽く。
英語訳
[Right Upper Section]
Argument: The text from Yogācārabhūmi is cited as evidence, stating "Bodhisattvas in the stage of conviction (adhimukti) find that even ineffective spells and techniques become effective when they use them." Regarding this, the original treatise contains this passage within the discussion of the excellent benefits of the initial aspiration of beginning bodhisattvas. If this passage is used as evidence, it should not be limited to the four roots of good but should broadly apply to the thirty mental states. Why is it used as evidence only for the four roots of good? Moreover, this passage does not clarify the meaning of the purity of the six sense faculties. Why is it used as supporting text?
Response: Although the original treatise broadly discusses the period after initial aspiration, the commentator takes the excellent aspects of position as evidence for the stage of preparatory practices. The reason is that making ineffective spells and techniques effective through their use involves using meditative power to manifest their spiritual efficacy, and this virtue is difficult to achieve in the scattered state of mind. In another section of the great treatise discussing dhāraṇī, it states: "When bodhisattvas obtain such mastery of samādhi, through this mastery they bless the various spell formulas that remove disasters and sufferings of sentient beings, making all those formulas spiritually effective." The passage quoted here has essentially the same meaning. The Xuanzan commentary on the Dhāraṇī chapter states: "Divine power and blessing have incomparable spiritual authority." The essence of what performs the blessing is mindfulness and wisdom associated with meditation. The stage of accumulation mostly dwells in external gates, while from the preparatory practices onward, one enters only the meditative state. Among "all uses being effective," discussing the superior in terms of the majority specifically corresponds to the four roots of good. Therefore, the great master selected the definitive stage among the thirty mental states as evidence for this.
The Xuanzan states: "The Yogācārabhūmi explains that bodhisattvas who have long cultivated in the stage of conviction find that even ineffective spells become effective when used. The purity of the six sense faculties must be in the pre-ground stage. It belongs to the upper level of ordinary beings, not to the lower or middle levels."
[Right Lower Section]
Yogācāra Treatise, fascicle 35, states: "The firmly resolved bodhisattva who initially generates aspiration has roughly two kinds of benefits from generating aspiration. First, having initially generated bodhicitta, one immediately becomes a venerable field of merit for sentient beings. All sentient beings should make offerings and also become parents to all sentient beings. Second, having initially generated bodhicitta, one can immediately receive the blessing of non-harm... When other sentient beings use ineffective spell formulas and bright formulas to cease epidemics and disasters, if a bodhisattva uses them, they still become effective, let alone those that are already effective."
Question: Can bodhisattvas in the stage of accumulation obtain the merit of purity of the six sense faculties? If they can, the current interpretation in Xuanzan places it in the stage of the four roots of good. It also states: "The purity of the six sense faculties must be in the pre-ground stage. It is the upper level of ordinary beings, not the lower or middle levels." The upper level refers to the preparatory stage. The middle and lower levels refer to the ten abodes, ten practices, etc. If they cannot obtain it, bodhisattvas in the stage of accumulation can definitely cultivate this sutra. Why don't they obtain the 8,800 and 1,200 merits? Moreover, since they already manifest the eight aspects of becoming Buddha through meditative power, why don't they obtain the purity of the six sense faculties through dharma power? Even if their stage doesn't reach the four roots of good, why don't they possess excellent functions within the scope of one four-continent world system?
Response: The awesome virtue of the purity of the six sense faculties is vast. Although this is an ordinary stage, it should be at its fulfillment. This is the characteristic possessed through the power of upholding sutras by one who has suddenly subdued the two grasping and constantly remains in a meditative mind. Therefore, the merits are fulfilled in six thousand, and the sphere of objects pervades the great thousand-fold world. The sutra says "although not yet having obtained the bodhisattva's uncontaminated dharma-born nose," and the treatise says "not yet entered the first ground." This is the stage close to the preparatory practices near the path of seeing, where one can receive a transformed body. The thirty mental states of accumulation are not all within the scope clarified by sutras and treatises. Judging the current interpretation as being only in the stage of the four roots of good preserves both text and principle. The eight aspects of becoming Buddha are still temporarily manifested and shown before sentient beings. The inner virtue of long duration should be from the stage of clear attainment of samādhi onward. The difficulty regarding the ability to exercise the excellent functions of seeing and hearing within one four-continent system is hard to determine as acceptable or not. Regarding the mutual functioning of sense faculties, there are discussions of whether partial attainment exists before the grounds and two interpretations. Following this, regarding the purity of six sense faculties, there might also be two interpretations regarding partial attainment in the accumulation stage. However, since Xuanzan and others describe this doctrine, it would be difficult for a junior scholar to readily accept it.
Question: Regarding the merits of the six sense faculties, if the nose faculty takes distant fragrances from the three-thousand-fold world, can both root and object deterioration occur? Xuanzan states "deteriorating the root but not the object." Regarding this, the nose faculty possesses contact function, and fragrance is also a contact object. If the nose faculty takes distant fragrances, both root and object should deteriorate together. Why does it say the object doesn't deteriorate? Therefore, in the later text of Xuanzan, explaining that the nose faculty takes pseudo-fragrances, it permits distant taking and deteriorates the object's nature. If the nose faculty distantly takes fragrances from the great thousand-fold world, it should deteriorate the object's nature. The before and after seem contradictory - how so?
Response: If the nose faculty takes fragrances from the three-thousand-fold world, is it root function or object function? If the object doesn't reach but is taken solely by root power, it should deteriorate the root but not the object. If the root doesn't exercise distant knowing function but the object can provide function to the distant root to be taken, it deteriorates the object's nature. How do we know this? The Sūyao states: "Perhaps when eye and ear faculties obtain the three sense objects, if they reach what can be taken, they deteriorate the root but not the object. If they don't reach what can be taken, they deteriorate the object but not the root." The meaning of examining from both sides is: if the root exercises contact function, it's the root's loss; if the object is taken without reaching the root, it's the object's loss. Following this reasoning, among root and object, whichever exercises improper function can deteriorate its nature. The Xianyou commentary divides into three categories: the nose faculty taking distant fragrances only deteriorates the root; the body faculty taking fragrances etc. doesn't deteriorate the root because it takes its proper objects, but can deteriorate objects because it draws other faculties; the eye faculty taking fragrances etc. deteriorates both root and object. Although this interpretation is skillful, why doesn't the nose taking distant fragrances deteriorate the object? If drawing one's own faculty doesn't deteriorate the object, then taking one's own object shouldn't deteriorate the root either. If distant taking deteriorates the root, then being distantly taken should also deteriorate the object. Also, when the body takes fragrances etc., it's also proper regarding the object. If drawing others constitutes loss, then taking others should also constitute loss - how so? The Mirror Water commentary has an explanation.
[Left Upper Section]
The thirty mental states of accumulation are not all within the scope clarified by sutras and treatises. Judging the current interpretation as being only in the stage of the four roots of good preserves both text and principle. The eight aspects of becoming Buddha are still what is temporarily manifested and shown before sentient beings. The inner virtue of extended duration should be from the clear attainment of samādhi onward. The difficulty about being able to exercise excellent functions of seeing and hearing within one four-continent world system is hard to determine as acceptable or not. Regarding the mutual use of sense faculties, there are the presence or absence of partial attainment before the grounds and two interpretations. Following this, regarding the purity of the six sense faculties, there might also be two meanings for partial attainment in the accumulation stage. However, when Xuanzan and others expound this doctrine, would a junior scholar rashly find it difficult to accept?
Question: Regarding the merits of the six sense faculties, if the nose faculty takes distant fragrances from the three-thousand-fold world, can deterioration of both root and object occur? Xuanzan states "deteriorating the root without deteriorating the object." Regarding this, the nose faculty possesses contact function, and fragrance is also a contact object. If the nose faculty takes distant fragrances, both root and object should deteriorate together. Why does it say not to deteriorate the object? Therefore, in the later text of Xuanzan, explaining that the nose faculty takes pseudo-fragrances, it permits distant taking and deteriorates the object's nature. If the nose faculty distantly takes fragrances from the great thousand-fold world, it should deteriorate the object's nature. The before and after seem contradictory - how so?
[Left Lower Section]
Response: When the nose faculty takes fragrances from the three-thousand-fold world, is it root function or object function? If the object doesn't arrive but is taken solely through root power, it should deteriorate the root but not the object. If the root doesn't exercise the function of distant knowing, but the object can give function to the distant root to be taken by it, it deteriorates the object's nature. How do we know this? The Pivotal Essentials states: "Perhaps when the eye and ear faculties obtain the three sense objects, if they reach what can take, they deteriorate the root but not the object. If they don't reach what can take, they deteriorate the object but not the root." The meaning of examining from both directions now is: if the root exercises contact function, it's the root's loss; if the object is taken without reaching the root, it's the object's loss. Following this reasoning, among root and object, whichever exercises improper function can deteriorate its nature. The Xianyou commentary divides into three categories: the nose faculty taking distant fragrances only deteriorates the root; the body faculty taking fragrances etc., since it takes proper objects, doesn't deteriorate the root, but since it draws other faculties, can deteriorate objects; the eye faculty taking fragrances etc. deteriorates both root and object. Although this interpretation is skillful, why doesn't the nose taking distant fragrances deteriorate the object? If drawing one's own faculty doesn't deteriorate the object, then also taking one's own object shouldn't deteriorate the root. If distant taking deteriorates the root, then also being distantly taken should deteriorate the object. Also, when the body takes fragrances etc., regarding the object it's also proper. If drawing others constitutes loss, then also taking others should constitute loss - how so? The Mirror Water commentary has an interpretation.
The Xuanzan states (as follows).
The Xianyou commentary, fascicle 4, states: "Regarding the explanation of root-object deterioration, there is a four-fold analysis. First, deteriorating the root but not the object: like the nose faculty in the desire realm smelling fragrances of palaces in the formless realm. Fragrance is an object of contact. When drawing the nose faculty, the object doesn't deteriorate the nose faculty. The nose faculty is a faculty of contact. When it distantly takes fragrance objects of the formless realm, the nose faculty takes other fragrance objects in distant separation. This is called root deterioration. Second, deteriorating the object but not the root: like the body faculty receiving fragrance and taste objects of contact. The body faculty takes objects of contact as its proper function. The root doesn't deteriorate. These fragrance and taste objects properly draw the nose and tongue faculties.