一　心経幽賛鈔五巻 - 翻刻

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翻刻

【右頁：般若心經略釋終の最終頁】【上段】怨潰。況復深哀＿二-懇己＿一。因極果圓。不＿下拔《返り点：二》五趣＿一以爲＿レ師。跨＿二十方＿一爲＿上レ主。未＿二之有＿一也。經曰。眞實不虛。贊曰。除＿レ疑勸￣メントシテ＿レ信。重說＿二此言＿一。何有＿下棄＿二大寶輪王之位＿一。處＿二寂林＿一而落＿レ飾。稱＿二慈父法王之尊＿一。踐＿二衆道＿一而提＿上レ譽。對＿二諸龍𧰼＿一。導＿二彼天人＿一。誑＿二-誘群生＿一。誠爲＿二未可＿一。所以經言。如來是眞實語者￣ナリ。乃至是不異語者《送り仮名：ナリ》。故應＿二信奉＿一。勿＿レ起＿二驚疑＿一。經曰。故說般若波羅蜜多呪卽說呪曰揭諦揭諦波羅揭諦波羅僧揭諦菩提娑婆訶。　贊曰。前說＿二法義＿二持＿一。雖＿レ勸＿二信學＿一。欲＿レ令＿二神用速備＿一。更說＿二呪持＿一。《割書：已上｜贊畢。》西明云。揭諦等句。古來相傳。此呪乃是。西域正音。祕密辭句。翻卽失＿レ驗。故存＿二梵語＿一。又解呪中。說＿二諸聖名＿一。或鬼神名。或諸法奥義。言含＿二多義＿一。此無＿二正當＿一。故存＿二梵音＿一。一云。揭諦揭諦。此云＿二度度＿一。頌＿二前長行。般若二字＿一。此顯＿下般若。有＿二大功能＿一。自度度＿上レ他。故云＿二度度＿一。次波羅者。此云＿二彼岸到＿一。卽頌＿二長行。波羅蜜多＿一。雖＿レ云＿二度度＿一。而至＿二何度＿一。謂卽彼岸。是度度處。故云＿二波羅揭諦＿一。次波羅者如《返り点：レ》上。云＿二僧揭諦＿一者。此云＿二【下段】到竟＿一。卽頌＿二長行。究竟二字＿一。次菩提者。此覺。卽彼岸體。次娑婆訶者。此云＿二速疾＿一。謂由＿三妙慧。有＿二勝功用＿一。則能速疾。至＿二菩提岸＿一。《割書：更有＿二餘義＿一。｜煩故不＿レ記。》空海和尚云。初揭諦。顯＿二聲聞行果＿一。二揭諦擧＿二綠覺行果＿一。三波羅揭諦。指＿二諸大乗最勝行果＿一。四波羅僧揭諦。明＿二眞言萬陀羅具足輪圓行果＿一。五菩提娑婆訶。說《返り点：二》上諸乘究竟菩提證入之義＿一。《割書：字義如＿レ｜是云云》祕藏記云。揭諦揭諦。《割書：行行義。謂菩｜薩行。佛行。》波羅。《割書：圓滿最｜勝義。》揭諦波羅僧。《割書：和合｜義。》揭諦菩提娑婆訶。《割書：究竟義。圓滿義。驚覺｜義。成就之義。敦玄義。》今謂。雖＿下有＿二兩三家＿一。釋＿中字義句義＿上。慈恩法師。旣以不＿レ釋。明知密說。不＿レ假＿二顯釋＿一。句義可＿レ然。難＿レ思。般若心經略釋《割書：終》【一頁】【上段】心經幽贊鈔上《割書：本》先￣ツ此文名＿二幽贊＿一者。心經名＿レ幽。今疏名＿レ贊也。一紙十七　　文字數二百七十六字有之#1 行。文言少略。義理幽遠。愚者￣ノ前￣ニハ難＿レ解。故心經名＿レ幽。而今疏助＿レ之。令＿レ開＿二-解其義理＿一。故名＿レ贊。贊者助也。又幽者。幽玄之義。讚歎之詞也。今疏幽玄。故名＿二幽贊＿一也。大乘基撰者。玄奘三藏御弟子。多大乘下著＿二單名＿一。卽大乘光《送り仮名：ト云》等也。總大師有《返り点：二》二名＿一。或基或名＿二弘道＿一。基者諱也。《振り仮名：從｜■イ》人不＿レ呼＿レ之。弘道者字也。他人呼＿レ之。世名＿二￣コトハ慈恩大師￣ト＿一者。非＿二大師御名＿一也。所住寺名也。唐土王城左右。各有《返り点：二》五寺＿一。合云《返り点：二》十大寺＿一。大慈恩寺。左方寺也。此寺￣ハ昔尼寺也。高宗皇帝。在＿二春宮＿一時。爲＿二母文德皇后＿一建立￣スル寺也。爲＿レ報＿二慈母恩＿一。所＿レ立寺故。名＿二慈恩寺＿一也。玄奘三藏。住＿二此寺＿一也。三藏。太宗高宗二代皇帝歸依《送り仮名：シ玉フ》故也。大師彼御弟子故。住＿二此寺＿一歟。三藏以《返り点：二》十一面觀音＿一。爲＿二本尊＿一。以＿二心經＿一。爲＿二持經＿一。祈念甚深。度＿二《送り仮名：シ玉フ》多￣ノ聖敎￣ヲ＿一。本尊觀音。現＿二慈恩大師￣ト＿一。弘＿二《送り仮名：メ玉フ》三藏￣ノ法門￣ヲ＿一也。大師￣ハ十一【下段】面化身云事。子島定慶私記《送り仮名：ニ見ヘタリ》。又印相分明也。　疏￣ノ最前￣ニ置＿二贊曰＿一。雖＿レ非＿二常途＿一。爲＿レ釋＿二題目＿一故。無＿レ妨　也。先牒＿レ題者。由來相隔。故置＿二贊曰￣ノ言＿一也。贊曰。今爲有情《割書：至》妙理是非智者當了者。造＿二今疏＿一由來也。今爲有情《割書：乃至》遞生取捨者。出＿二所被機＿一也。此有《返り点：二》四類＿一。結習所蔽￣ハ異生也。敬受邪敎￣ハ外道也。誹毁大乗《割書：乃至》互生厭希￣ハ小乘也。設希出要而不能了￣トイハ。重述＿下異生外道小乘。雖＿レ求＿二出要＿一。末世善友。邪師邪授。弟子亂學。大部經￣ニハ生＿二退屈＿一不＿レ求。略經￣ニハ雖＿レ樂不＿上レ解也。問。小乘誹＿二-毁大乘＿一。何有￣ルヤ＿下於＿二空敎＿一。起＿レ著生＿レ希之類＿上。說￣クハ＿二法空＿一。皆大乘敎￣ナルカ故￣ナルヲ乎。答。於＿二小乘＿一有《返り点：二》二類＿一。愚法類。誹＿二-毁大乘＿一。不愚法類。於＿二空敎＿一。雖＿レ不＿レ解＿レ之信￣スルナリ也。或於＿二有敎＿一生＿レ著。於＿二空敎＿一不＿レ生＿レ著。生＿レ厭也。問。爾何云＿レ互也。　答。於《返り点：レ》一生＿レ厭。於《返り点：レ》一生＿レ希。如＿レ此云＿レ互也。問。出-要￣ト者何。　答。異生外道等￣ハ求＿二𣵀槃＿一。小乘￣ハ求＿二大

現代語訳

【右頁：般若心経略釈終の最終頁】【上段】怨みも解け、ましてや深い慈悲で自らを謙遜し、因を極め果を円満にして、五趣（地獄・餓鬼・畜生・人・天）を抜済しないで師となり、十方に跨って主となることは、未だかつてないことである。経に曰く「真実不虚」。賛に曰く、疑いを除いて信を勧めるため、重ねてこの言葉を説く。どうして大宝輪王の位を棄て、寂林に住んで飾りを落とし、慈父法王の尊を称えて、衆道を踐んで誉れを提げ、諸々の竜象に対して彼の天人を導き、群生を誑誘することがあろうか。誠に未だありえないことである。だから経に言う「如来は真実語者である」乃至「不異語者である」と。故に信奉すべきであり、驚疑を起こしてはならない。経に曰く「故説般若波羅蜜多呪即説呪曰掲諦掲諦波羅掲諦波羅僧掲諦菩提薩婆訶」。賛に曰く、前に法義の持を説き、信学を勧めたが、神用を速やかに備えさせるため、更に呪持を説く。西明云う、掲諦等の句は、古来相伝して、この呪は西域の正音で、秘密の辞句である。翻訳すると効験を失うため、梵語を存する。また呪中には諸聖の名、或いは鬼神の名、或いは諸法の奥義を説き、言葉は多義を含む。これに正当はないため、梵音を存する。一解釈では、掲諦掲諦は「度度」と訳し、前の長行の般若二字を頌する。これは般若に大いなる功能があり、自度度他することを顕すため「度度」と云う。次の波羅は「彼岸到」と訳し、即ち長行の波羅蜜多を頌する。「度度」と言っても、何処に度るかといえば、即ち彼岸である。これが度度する処であるため「波羅掲諦」と云う。次の波羅は上の如く、僧掲諦は「到竟」と訳し、即ち長行の究竟二字を頌する。【下段】次の菩提は覚で、即ち彼岸の体である。次の薩婆訶は「速疾」と訳し、妙慧によって勝れた功用があることで、速疾に菩提の岸に至ることができることを謂う。空海和尚は云う、初めの掲諦は声聞の行果を顕し、二番目の掲諦は縁覚の行果を挙げ、三番目の波羅掲諦は諸大乗の最勝行果を指し、四番目の波羅僧掲諦は真言曼荼羅の具足輪円行果を明かし、五番目の菩提薩婆訶は上記諸乗の究竟菩提証入の義を説く。秘蔵記に云う、掲諦掲諦は行行の義（菩薩行、仏行）、波羅は円満最勝の義、掲諦波羅僧は和合の義、掲諦菩提薩婆訶は究竟の義、円満の義、驚覚の義、成就の義、敦玄の義である。今思うに、二三家が字義句義を釈していても、慈恩法師は既に釈さない。明らかに密説であることを知り、顕釈を仮らない。句義はそのようなもので、思議し難い。般若心経略釈終【新しいページ】【上段】心経幽賛鈔上巻まずこの文が「幽賛」と名付けられるのは、心経を「幽」と名付け、今の疏を「賛」と名付けるからである。一紙十七行、文字数二百七十六字がある。文言は少なく略であり、義理は幽遠で、愚者の前では解し難い。故に心経を「幽」と名付ける。而して今の疏はこれを助けて、その義理を開解せしめる。故に「賛」と名付ける。賛とは助けることである。また「幽」とは幽玄の義であり、「賛」は讃嘆の詞である。今の疏は幽玄であるため「幽賛」と名付ける。大乗基撰とは、玄奘三蔵の御弟子である。多くは大乗の下に単名を著す。即ち大乗光等である。総じて大師には二つの名があり、或いは基、或いは弘道と名付ける。基は諱であり、従人は呼ばない。弘道は字で、他人が呼ぶ。世に慈恩大師と名付けるのは、大師の御名ではなく、所住の寺名である。唐土の王城の左右に各々五寺があり、合わせて十大寺と云う。大慈恩寺は左方の寺である。この寺は昔は尼寺であった。高宗皇帝が春宮にあった時、母の文徳皇后のために建立した寺である。慈母の恩に報いるために立てた寺故に、慈恩寺と名付ける。玄奘三蔵はこの寺に住んだ。三蔵は太宗・高宗二代の皇帝が帰依したためである。大師はその御弟子故にこの寺に住んだのであろう。三蔵は十一面観音を本尊とし、心経を持経として、祈念甚深で、多くの聖教を度した。本尊の観音が慈恩大師として現れ、三蔵の法門を弘めたのである。大師は十一面の化身ということが、子島定慶私記に見える。また印相も分明である。【下段】疏の最初に「賛曰」を置くのは、常途ではないが、題目を釈するためなので妨げはない。まず題を牒するのは、由来が相隔するため「賛曰」の言を置くのである。賛に曰く「今為有情」から「是非智者当了」までは、今の疏を造る由来である。「今為有情」から「遞生取捨」までは、所被の機を出す。これには四類ある。結習に蔽われるのは異生である。邪教を敬受するのは外道である。大乗を誹毀し互いに厭希を生ずるのは小乗である。「設希出要而不能了」とは、異生・外道・小乗を重述し、出要を求めても、末世の善友、邪師邪授、弟子の乱学により、大部の経には退屈を生じて求めず、略経には楽しんでも解さないことである。問：小乗が大乗を誹毀するなら、なぜ空教において著を起こし希を生ずる類があるのか。法空を説くのは皆大乗教だからか。答：小乗には二類ある。愚法類は大乗を誹毀し、不愚法類は空教において、これを解さなくても信ずる。或いは有教に著を生じ、空教に著を生ぜず、厭を生ずる。問：それならなぜ「互」と云うのか。答：一つに厭を生じ、一つに希を生ずる。このように「互」と云う。問：出要とは何か。答：異生・外道等は涅槃を求め、小乗は大乗を求める。

英語訳

【Right Page: Final page of the Brief Commentary on the Heart Sutra】【Upper section】 Resentments dissolve, and furthermore, through deep compassion and self-humility, perfecting cause and fruition, there has never been one who became a teacher without delivering beings from the five realms of existence, or who became a master spanning the ten directions. The sutra says "truly real, not false." The commentary says: To remove doubt and encourage faith, these words are repeated. How could there be anyone who would abandon the position of a great wheel-turning king, dwell in quiet forests casting off ornaments, proclaim the honor of compassionate father and dharma king, walk the various paths while bearing praise, face dragons and elephants, guide heavenly beings and humans, and deceive sentient beings? This is truly impossible. Therefore the sutra says "The Tathagata is one who speaks truthfully" up to "one who speaks consistently." Thus one should believe and follow, and not give rise to shock or doubt. The sutra says "Therefore the Prajna Paramita mantra is proclaimed, namely: Gate gate paragate parasamgate bodhi svaha." The commentary says: Previously the dharma meaning was explained to encourage faithful study, but to quickly prepare spiritual powers, the mantra is further explained. Ximingsi says: The phrases like "gate" have been transmitted from ancient times. This mantra is the correct pronunciation of the Western Regions, with secret phrases. Translation would lose its efficacy, so the Sanskrit is preserved. Also, within mantras are explained the names of various saints, or names of spirits and demons, or the profound meanings of various dharmas. The words contain multiple meanings. There is no single correct interpretation, so the Sanskrit pronunciation is preserved. One interpretation: "Gate gate" means "cross over, cross over," eulogizing the two characters "prajna" from the preceding prose. This reveals that prajna has great power to cross over oneself and others, hence "cross over, cross over." Next, "para" means "reaching the other shore," eulogizing "paramita" from the prose. Though it says "cross over, cross over," where does one cross to? Namely to the other shore. This is the place of crossing, hence "paragate." The next "para" is as above. "Samgate" means "completely reaching," eulogizing the two characters "ultimate" from the prose. 【Lower section】 Next, "bodhi" means awakening, which is the essence of the other shore. Next, "svaha" means "swiftly" - through wonderful wisdom having superior function, one can swiftly reach the shore of bodhi. Master Kukai says: The first "gate" reveals the practice and fruition of sravakas; the second "gate" indicates the practice and fruition of pratyekabuddhas; the third "paragate" points to the supreme practice and fruition of the Mahayana; the fourth "parasamgate" clarifies the complete perfect circular practice and fruition of the mandalas of true word teachings; the fifth "bodhi svaha" explains the meaning of ultimate bodhi realization and entry of all the above vehicles. The Hizo-ki states: "Gate gate" means the meaning of practice (bodhisattva practice, Buddha practice); "para" means perfect supreme meaning; "gate para sam" means harmony meaning; "gate bodhi svaha" means ultimate meaning, perfect meaning, awakening meaning, accomplishment meaning, profound mysterious meaning. I believe that although two or three schools interpret character and phrase meanings, since Master Cien already does not interpret them, it is clear this is esoteric teaching that does not rely on exoteric interpretation. The phrase meanings are thus inconceivable. Brief Commentary on the Heart Sutra - End 【New Page】【Upper section】 Heart Sutra Profound Eulogy Commentary, Volume 1 First, this text is named "Profound Eulogy" because the Heart Sutra is named "profound" and the present commentary is named "eulogy." One sheet has seventeen lines with 276 characters. The language is brief and concise, the principles are profound and distant, difficult for the ignorant to understand. Hence the Heart Sutra is named "profound." The present commentary assists this, enabling understanding of its principles. Hence it is named "eulogy." Eulogy means to assist. Also, "profound" means mysterious principle, and "eulogy" is a word of praise. The present commentary is mysterious, hence named "Profound Eulogy." Composed by Dasheng Ji (Kuiji): He was a disciple of Master Xuanzang. Often he wrote only his name under "Dasheng" - namely Dasheng Guang, etc. In total the master had two names: either Ji or Hongdao. Ji was his personal name which attendants did not call. Hongdao was his courtesy name which others called. He is commonly called Master Cien, which was not the master's personal name but the name of the temple where he resided. In Tang capital, there were five temples each on left and right, together called the Ten Great Temples. Da Cien Temple was a temple on the left side. This temple was formerly a nunnery. When Emperor Gaozong was crown prince, he established it for his mother, Empress Wende. Because it was built to repay his compassionate mother's kindness, it was named Cien Temple. Master Xuanzang resided at this temple. The Tripitaka Master received devotion from two generation emperors Taizong and Gaozong. Since the master was his disciple, he probably resided at this temple. The Tripitaka Master took Eleven-faced Avalokitesvara as his main deity and the Heart Sutra as his primary sutra, with deep devotional practice, translating many sacred teachings. The main deity Avalokitesvara manifested as Master Cien to propagate the Tripitaka Master's dharma teachings. That the master was a transformation body of Eleven-faced [Avalokitesvara] is recorded in Kojima Jokei's private notes. The mudra is also clear. 【Lower section】 Placing "The commentary says" at the very beginning of the commentary is not usual practice, but there is no problem since it is to explain the title. First citing the title is because the origins are separate, so the phrase "The commentary says" is placed. The commentary says "Now for sentient beings" to "right and wrong that wise ones should understand" explains the origin of composing this commentary. "Now for sentient beings" to "alternately giving rise to grasping and rejection" presents the recipients of the teaching. There are four types: Those obscured by habitual tendencies are ordinary beings. Those who respectfully receive heterodox teachings are non-Buddhists. Those who slander the Mahayana and mutually give rise to aversion and hope are adherents of Lesser Vehicle. "Even if hoping for liberation but unable to understand" reiterates that ordinary beings, non-Buddhists, and Lesser Vehicle adherents, though seeking liberation, due to evil friends in the latter age, heretical teachers giving wrong instruction, and disciples' confused study, become discouraged with extensive sutras and don't seek them, and though enjoying brief sutras, don't understand them. Question: If Lesser Vehicle adherents slander the Mahayana, why are there types who develop attachment and give rise to hope regarding emptiness teachings? Is it because teachings expounding dharma-emptiness are all Mahayana teachings? Answer: Within the Lesser Vehicle there are two types. The foolish dharma type slanders the Mahayana. The non-foolish dharma type, regarding emptiness teachings, believes even without understanding them. Or they develop attachment to existence teachings but don't develop attachment to emptiness teachings, giving rise to aversion. Question: Then why say "alternately"? Answer: Giving rise to aversion to one and hope to another. It is called "alternately" in this way. Question: What is "liberation"? Answer: Ordinary beings and non-Buddhists seek nirvana; Lesser Vehicle adherents seek the greater vehicle.