tathatāparivartaḥ ṣoḍaśaḥ ── 読誦用テキスト（全文）
第一〜十五章の読誦用テキストと同じ体裁。見出し脇の〈V. 〉は Vaidya 版の頁数。 本章は省略記号を一切用いず、全文を書き出しています。 上から下まで、そのまま唱えられます。
読誦の手引き
行の切り方
- 1行＝1息。行末で軽く区切る。
|… 句の切れ目（短い間）||… 段落の終わり（長い間）——… 話者の交替
語の分かち書きについて 複合語でない連声は解いて分かち書きにしてある。唱えるときは続けて発音してよい。
列挙の行分けについて 数え上げは一項目一行にした。そのさい行末の連声は解いてある。一息で続けて唱えるときは元の連声に戻す。
発音の要点
| 表記 | 読み方 |
|---|---|
| ā ī ū | 長母音。短母音の二倍の長さを保つ |
| ṛ / ṝ | そり舌の「リ」。ṝ は長い |
| ṃ | 鼻音。直後の子音の位置で鼻に抜く |
| ḥ | 直前の母音を軽く反響させる。-aḥ ＝「アハ」 |
| ṭ ḍ ṇ | そり舌音。舌先を上顎の奥に |
| ś / ṣ | ś＝シュ（歯茎） / ṣ＝シ（そり舌） |
| c / ch | チャ / チャ（強い息） |
| kh gh ch jh ṭh ḍh th dh ph bh | 有気音。息を強く吐く |
| jñ | ギャ（ジュニャではない） |
| ‘ （アヴァグラハ） | 母音 a の脱落。読まない |
抑揚 高低アクセントはつけず、各音節を均等の長さで平板に。長母音だけ確実に伸ばす。
この章の構造
この章は tathatā（真如）という一語が渦を巻く章です。 章題そのままで、tathāgatatathatā（如来真如）・sarvadharmatathatā（一切法真如）・subhūtitathatā（須菩提の真如）の三つが、離れては重なり、重なっては離れる。唱えていると同じ語がめまぐるしく位置を変えてゆきます。
内容は六つの層に分かれます。
第一の層（§1〜§2）── 七つの讃嘆
batāyaṃ bhagavan dharmaḥ（ああ世尊よ、この法は）が七度くり返される短い連禱で章が開きます。無所得・無所碍・無比・無敵・無跡・無生・無路 ── それぞれに -tvāt の理由が添えられる。
そして諸天が言います ── 須菩提尊者は世尊の随生（anujāta）である。 何を説くにも空性によって説くがゆえに。
第二の層（§3〜§8）── 「随生」とは何か
須菩提はこれを真如の語で受け返します。この一語の解釈が十数度にわたって回転するのが本章の中心です。
生ぜざるがゆえに（
ajātatvāt）随生である 如来真如＝一切法真如＝須菩提の真如 その真如は非真如でもある（sāpi ca tathatā atathatā） どこにおいての真如でもなく、どこからの真如でもなく、誰の真如でもない
§6 で三世の真如が交叉します。 如来真如によって過去の真如に随入し、過去の真如によって如来真如に随入し ── 未来、現在、三世まとめて、八つの組み合わせが往復する。 第十二章 §44 の鎖状連句が一方向の鎖だったのに対し、こちらは往復しますので、唱えると螺旋になります。
§7 が本経でもっとも音の畳みかけの強い箇所です。
akampat prākampat saṃprākampatacalat prācalat saṃprācalat…
大地の六種十八相の震動。三語一組が六度、計十八の動詞が畳みかけられます。しかも「如来が無上正等覚を覚りたまうときと同じように」と付される。一息で一組ずつ、六息で唱えきる形にしました。
第三の層（§9〜§13）── 翼なき鳥
真如の説法の座で証果が記され、そのうち六十の菩薩の心が漏から解脱したことの理由が問われます。答えは厳しい ── 五百仏に事え、六波羅蜜を行じながら、般若波羅蜜に摂受されず、方便善巧を欠いていた。 ゆえに実際を証得し、声聞地に出て、仏地には出なかった。
譬喩は翼なき鳥です。 百由旬から五百由旬の身をもつ鳥が、三十三天から閻浮提へ降りようとする。しかし翼が生えていない、朽ちている、断たれている。落下の途中で「もう一度天に戻りたい」と思っても戻れず、「傷つかずに立ちたい」と思ってもかなわない。
身が大きく、翼がなく、高きより落つるがゆえに
第十四章の八譬喩が「支えの有無」だったのに対し、こちらは大きさと高さがかえって害になるという形です。発心が大きければ大きいほど、方便を欠けば落下も激しい。
第四の層（§14〜§18）── 得がたきか、得やすきか
「無上正等覚は得がたし」に対し、須菩提が逆転を仕掛けます ── 覚る者も、覚らるべきものも、知る者も、知らるべきものもみな空である。ならば得やすいのであって、得がたいのではない。
世尊の答えは四つの -tvāt ── 無生なるがゆえに、非実有なるがゆえに、無分別なるがゆえに、構えられざるがゆえに。
第五の層（§19〜§20）── 二十七の問答
本章最大の連禱です。須菩提が問い、舎利弗が no hīdam āyuṣman subhūte（否、須菩提尊者よ）と返す ── これが二十七度。
問いは格子構造になっています。
| 蘊そのもの | 蘊を離れて | 蘊の真如 | 蘊の真如を離れて | |
|---|---|---|---|---|
| 退転するか | ○ | ○ | ○ | ○ |
| 覚るか | ○ | ○ | ○ | ○ |
| 覚らるべきか | ○ | ○ | ○ | ○ |
各行が「色」と「受想行識」の二問に分かれ、最後に真如そのものについて三問。問いも答えも形が完全に揃いますので、二人で交互に唱えるのに最も向いた箇所です。
結びで舎利弗が言います ── 三乗の分立はなく、ただ一乗、すなわち仏乗・菩薩乗があるのみ（ekam eva hi yānaṃ bhavati yad uta buddhayānaṃ bodhisattvayānam）。本経で一乗が明言される、注目すべき一句です。
第六の層（§21〜§25）── いかに住すべきか
富楼那が割って入り、須菩提が「真如の真如において菩薩を見るか」と問い返して、真如すら一つの相においても得られないことを確かめます。
そして章の結び。無上正等覚に出離せんとする者はいかに住し、いかに学ぶべきか ── 一切衆生において等しく住すべし。
不等の心をもって他者に向かうな 慈の心をもって、利益の心をもって、善き心をもって 慢を除いた心をもって、碍げなき心をもって 害なき心をもって、悩ますことなき心をもって 一切衆生に母の想い、父の想い、子の想い、娘の想いを起こして
そして sarvasattvānām ahaṃ nātha iti（われは一切衆生の主である）と学ぶべし、と結ばれます。
§1 七つの讃嘆 ── この法は 〈V. 153〉
atha khalv āyuṣmān subhūtir bhagavantam etad avocat ——
sarvadharmānupalambho batāyaṃ bhagavan dharmo deśyate | nāyaṃ bhagavan dharmaḥ kvacit pratihanyate ||
apratihatalakṣaṇo batāyaṃ bhagavan dharmaḥ ākāśasamatayā sarvapadānupalabdhitaḥ | apratimalakṣaṇo batāyaṃ bhagavan dharmo ‘dvitīyatvāt | apratilakṣaṇo batāyaṃ bhagavan dharmo niṣpratyarthikatvāt | apado batāyaṃ bhagavan dharmo ‘nabhinirvṛttatvāt | anutpādo batāyaṃ bhagavan dharmaḥ sarvopapatyanupapattitvāt | apatho batāyaṃ bhagavan dharmaḥ sarvapathānupalabdhitvāt ||
§2 諸天の讃嘆 ── 随生の者 〈V. 153〉
atha khalu devānām indro brahmā sahāpatis te ca kāmāvacarā rūpāvacarāś ca devaputrā bhagavantam etad avocan ——
anujāto batāyaṃ bhagavan bhagavataḥ śrāvaka āryasubhūtiḥ sthaviraḥ | tat kasya hetoḥ? tathā hi bhagavan yaṃ yam eva ayam āryasubhūtiḥ sthaviro dharmaṃ deśayati, taṃ tam eva dharmaṃ śūnyatām ārabhya deśayati ||
§3 生ぜざるがゆえに随生 〈V. 153〉
atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indraṃ brahmāṇaṃ ca sahāpatiṃ tāṃś ca kāmāvacarān rūpāvacarāṃś ca devaputrān āmantrayate sma ——
yad devaputrā evaṃ vadatha —— anujāto ‘yaṃ subhūtiḥ sthaviras tathāgatasyeti |
ajātatvāt subhūtiḥ sthaviro ‘nujātas tathāgatasya | anujātas tathatāṃ subhūtiḥ sthaviras tathāgatasya ||
yathā tathāgatatathatā anāgatā agatā, evaṃ hi subhūtitathatā anāgatā agatā | evaṃ hi subhūtiḥ sthaviras tathāgatatathatām anujātaḥ | ādita eva subhūtiḥ sthaviras tathāgatatathatām anujātaḥ ||
tat kasya hetoḥ? yā hi tathāgatatathatā, sā sarvadharmatathatā | yā sarvadharmatathatā, sā tathāgatatathatā | yā ca tathāgatatathatā, yā ca sarvadharmatathatā, saiva subhūteḥ sthavirasya tathatā | tāṃ tathatām anujātaḥ subhūtiḥ sthaviraḥ | ato ‘nujātas tathāgatasya ||
sāpi ca tathatā atathatā | tāṃ tathatām anujātaḥ | evaṃ hi subhūtiḥ sthaviras tathāgatam anujātaḥ ||
tathāgatasya yā sā tathatāyāḥ sthititā, tayā sthititayā subhūtiḥ sthaviras tathāgatam anujātaḥ ||
yathā tathāgatatathatā avikārā nirvikārā, avikalpā nirvikalpā, evaṃ hi subhūtitathatā avikārā nirvikārā, avikalpā nirvikalpā | evaṃ hi subhūtiḥ sthaviras tayā tathatayā avikāro nirvikāro ‘vikalpo nirvikalpas tathāgatasyānujātaḥ ||
§4 真如はただ一つ ── 不二 〈V. 153–154〉
yathā ca tathāgatatathatā avikārā nirvikārā avikalpā nirvikalpā, na kvacit pratihanyate, evaṃ sarvadharmatathatā avikārā nirvikārā avikalpā nirvikalpā, na kvacit pratihanyate ||
tat kasya hetoḥ? yā ca tathāgatatathatā, yā ca sarvadharmatathatā, ekaivaiṣā tathatā advayādvaidhīkārā advayatathatā ||
na kvacit tathatā | na kutaścit tathatā | na kasyacit tathatā | yataḥ sā na kasyacit tathatā, tataḥ sā tathatā advayādvaidhīkārā advayatathatā ||
evaṃ hi subhūtiḥ sthaviro ‘nujātas tathāgatasyākṛtatathatayā ||
yā ca akṛtatathatā, na sā kadācin na tathatā | yataś ca sā na kadācin na tathatā, tataḥ sā tathatā advayādvaidhīkārā advayatathatā | evaṃ hi subhūtiḥ sthaviro ‘nujātas tathāgatam ||
§5 一切法における無分別 〈V. 154〉
yathā tathāgatatathatā sarvatra sarvadharmeṣv avikalpā nirvikalpā, evaṃ subhūtitathatā sarvatra sarvadharmeṣv avikalpā nirvikalpā ||
evam eva ca tathāgatatathatayābhinirmitaḥ subhūtiś ceti dvayam apy aluptam etad abhinnaṃ bhedakānupalabdhitaḥ | evaṃ hi subhūtiḥ sthaviras tathāgatam anujātaḥ ||
yathā tathāgatatathatā nānyatra sarvadharmatathatāyāḥ, evaṃ hi subhūtitathatā nānyatra sarvadharmatathatāyāḥ | yā nānyatra sarvadharmatathatāyāḥ, na sā kasyacin na tathatā | saiva sā tathatā sarvadharmatathatā | tāṃ tathatāṃ subhūtiḥ sthaviro ‘nanyatathatānugamenopagataḥ | na cātra kaścin na kvacid anugatim upagataḥ | evaṃ hi subhūtiḥ sthaviras tathāgatam anujātaḥ ||
§6 三世の真如の往復 〈V. 154〉
yathā tathāgatatathatā nātītā nānāgatā na pratyutpannā, evaṃ sarvadharmatathatā nātītā nānāgatā na pratyutpannā | evaṃ hi subhūtiḥ sthaviras tāṃ tathatām anujātas tathāgatam anujāta ity ucyate ||
tathāgatatathatayāpi hy anugatas tathatāṃ ——
tathāgatatathatayā atītatathatām anugataḥ | atītatathatayā tathāgatatathatām anugataḥ | tathāgatatathatayā anāgatatathatām anugataḥ | anāgatatathatayā tathāgatatathatām anugataḥ | tathāgatatathatayā pratyutpannatathatām anugataḥ | pratyutpannatathatayā tathāgatatathatām anugataḥ | tathāgatatathatayā atītānāgatapratyutpannatathatām anugataḥ | atītānāgatapratyutpannatathatayā tathāgatatathatām anugataḥ ||
iti hi subhūtitathatā ca atītānāgatapratyutpannatathatā ca tathāgatatathatā ca advayam etad advaidhīkāram | evaṃ sarvadharmatathatā ca subhūtitathatā ca advayam etad advaidhīkāram ||
yaiva ca bhagavato bodhisattvabhūtasya tathatā, saiva bhagavato ‘nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya tathatā | iyaṃ sā tathatā, yayā tathatayā bodhisattvo mahāsattvo ‘nuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ san tathāgata iti nāmadheyaṃ labhate ||
§7 大地の震動 ── 六種十八相 〈V. 154〉
asyāṃ khalu punas tathāgatatathatāyāṃ nirdiśyamānāyām iyaṃ mahāpṛthivī tasyāṃ velāyāṃ ṣaḍvikāram aṣṭādaśamahānimittam ——
akampat prākampat saṃprākampat | acalat prācalat saṃprācalat | avedhat prāvedhat saṃprāvedhat | araṇat prāraṇat saṃprāraṇat | akṣubhyat prākṣubhyat saṃprākṣubhyat | agarjat prāgarjat saṃprāgarjat |
tathāgatasyaivānuttarāṃ samyaksaṃbodhim abhisaṃbudhyamānasyeti ||
punar aparaṃ subhūtiḥ sthaviras tān devaputrān āmantrayate sma —— evaṃ hi devaputrāḥ subhūtiḥ sthaviras tathāgatam anujātaḥ ||
§8 何ものをも随生せず 〈V. 154〉
punar aparaṃ subhūtiḥ sthaviro
na rūpam anujāto | na vedanām anujāto | na saṃjñām anujāto | na saṃskārān anujāto | na vijñānam anujāto | na srotaāpattiphalam anujāto | na sakṛdāgāmiphalam anujāto | na anāgāmiphalam anujāto | na arhattvaphalam anujāto | na pratyekabuddhatvam anujāto | na buddhatvam anujātaḥ ||
tat kasya hetoḥ? tathā hi te dharmā na saṃvidyante nopalabhyante yair anujāyeta, ye cānujāyeran | evaṃ hi subhūtiḥ sthaviras tathāgatam anujātaḥ ||
§9 甚深の行 ── 説法の座での証果 〈V. 154–155〉
atha khalv āyuṣmān śāriputro bhagavantam etad avocat —— gambhīracaryeyaṃ bhagavan yad uta tathatā ||
evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat —— evam etac chāriputra, evam etat | gambhīracaryeyaṃ śāriputra yad uta tathatā ||
asmin khalu punas tathatānirdeśe nirdiśyamāne
trayāṇāṃ bhikṣuśatānām anupādāyāsravebhyaś cittāni vimuktāni | pañcānāṃ ca bhikṣuṇīśatānāṃ virajo vigatamalaṃ dharmeṣu dharmacakṣur viśuddham | pañcabhiś ca devaputrasahasraiḥ pūrvaparikarmakṛtair anutpattikeṣu dharmeṣu kṣāntiḥ pratilabdhā | ṣaṣṭeś ca bodhisattvānām anupādāyāsravebhyaś cittāni vimuktāni ||
§10 なぜ菩薩の心が解脱したのか 〈V. 155〉
atha khalv āyuṣmān śāriputras teṣāṃ bodhisattvānām anupādāyāsravebhyaś cittāni vimuktāni viditvā bhagavantam etad avocat ——
ko bhagavan hetuḥ kaḥ pratyayo yad eteṣāṃ bodhisattvānām anupādāyāsravebhyaś cittāni vimuktāni? ||
bhagavān āha ——
etaiḥ śāriputra bodhisattvaiḥ pañcabuddhaśatāni paryupāsitāni, sarvatra ca dānaṃ dattaṃ | śīlaṃ rakṣitaṃ | kṣāntyā saṃpāditaṃ | vīryam ārabdhaṃ | dhyānāny utpāditāni ||
te khalu punar ime prajñāpāramitayā aparigṛhītā upāyakauśalyena ca virahitā abhūvan ||
kiṃ cāpi śāriputra eteṣāṃ bodhisattvānām asti mārgaḥ śūnyatā vā ānimittacaryā vā apraṇihitamanasikāratā vā, atha ca punar etair upāyakauśalyavikalatvād bhūtakoṭiḥ sākṣātkṛtā, śrāvakabhūmau nirjātāḥ, na buddhabhūmau ||
§11 譬喩 ── 翼なき鳥 〈V. 155〉
tadyathāpi nāma śāriputra pakṣiṇaḥ śakuner yojanaśatiko vā dviyojanaśatiko vā triyojanaśatiko vā caturyojanaśatiko vā pañcayojanaśatiko vā ātmabhāvo bhavet ||
sa trāyastriṃśeṣu deveṣu vartamāno jambūdvīpam āgantavyaṃ manyeta ||
sa khalu punaḥ śāriputra pakṣī śakunir ajātapakṣo vā bhavet, śīrṇapakṣo vā bhavet, chinnapakṣo vā bhavet ||
sa trāyastriṃśato devanikāyād ātmānam utsṛjet —— iha jambūdvīpe pratiṣṭhāsyāmīti manyeta ||
atha tasya pakṣiṇaḥ śakunes tataḥ patata ākāśe antarīkṣe sthitasya antarā cittasyaivaṃ bhavet —— aho batāhaṃ punar eva trāyastriṃśeṣu deveṣu pratiṣṭheyam iti ||
tat kiṃ manyase śāriputra api nu sa pakṣī śakuniḥ pratibalaḥ punar eva trāyastriṃśeṣu deveṣu pratiṣṭhātum? ||
āyuṣmān śāriputra āha —— no hīdaṃ bhagavan ||
bhagavān āha —— sacet punar evaṃ cintayet —— aho batāham akṛto ‘nupahato jambūdvīpe pratiṣṭheyam iti | tat kiṃ manyase śāriputra api nu sa pakṣī śakunir akṛto ‘nupahato jambūdvīpe pratiṣṭhet? ||
śāriputra āha —— no hīdaṃ bhagavan | kṛtaś ca sa bhagavan upahataś ca bhavej jambūdvīpe ca patitaḥ san maraṇaṃ vā nigacchet maraṇamātrakaṃ vā duḥkham | tat kasya hetoḥ? evaṃ hy etad bhagavan bhavati —— yad asya mahāṃś cātmabhāvo bhavati, pakṣau cāsya na bhavataḥ, uccāc ca prapatati ||
§12 大なる発心も、方便を欠けば落ちる 〈V. 155〉
evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat ——
evam etac chāriputra, evam etat | kiṃ cāpi śāriputra bodhisattvo mahāsattvo ‘nuttarāyāṃ samyaksaṃbodhau cittāny utpādya gaṅgānadīvālukopamān kalpāṃs tiṣṭhan dānaṃ dadyāt | śīlaṃ rakṣet | kṣāntyā saṃpādayet | vīryam ārabheta | dhyānāni samāpadyeta | mahac cāsya prasthānaṃ bhavet, mahāṃś cāsya cittotpādo bhaved anuttarāṃ samyaksaṃbodhim abhisaṃboddhum ||
saced ayaṃ prajñāpāramitayā aparigṛhīta upāyakauśalyena ca virahito bhavet, evaṃ śrāvakabhūmiṃ vā pratyekabuddhabhūmiṃ vā patati ||
§13 相をとる回向 ── 空性の響きを聞く 〈V. 156〉
punar aparaṃ śāriputra bodhisattvo mahāsattvo ‘tītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ tac chīlaṃ taṃ samādhiṃ tāṃ prajñāṃ tāṃ vimuktiṃ tad vimuktijñānadarśanaṃ samanvāharati, ādhārayati nimittayogena ||
sa tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ śīlaṃ na jānāti na paśyati | na samādhiṃ na prajñāṃ na vimuktiṃ na vimuktijñānadarśanaṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ jānāti na paśyati ||
so ‘jānann apaśyan śūnyatāyāḥ śabdaṃ śṛṇoti | sa taṃ śabdaṃ nimittīkaroti | taṃ śabdaṃ nimittīkṛtya anuttarāyāṃ samyaksaṃbodhau pariṇāmayitum icchati ||
tato veditavyam etat —— sthāsyaty ayaṃ śrāvakabhūmau vā pratyekabuddhabhūmau veti ||
tat kasya hetoḥ? evaṃ hy etac chāriputra bhavati —— yat prajñāpāramitayā aparigṛhītaḥ upāyakauśalyena ca virahito bhavati ||
§14 舎利弗の要約 ── 般若波羅蜜を修習すべし 〈V. 156〉
śāriputra āha ——
yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi —— yo bodhisattvaḥ prajñāpāramitayā aparigṛhītaḥ upāyakauśalyena ca virahitaḥ, kiṃ cāpi sa bahunāpi puṇyasaṃbhāreṇa yuktaḥ kalyāṇamitravirahitaś ca bhavati, saṃśayas tasyānuttarāṃ samyaksaṃbodhiṃ prāptum ||
tasmāt tarhi bhagavan bodhisattvena mahāsattvena anuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena prajñāpāramitā bhāvayitavyā, upāyakuśalena ca bhavitavyam ||
evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat ——
evam etac chāriputra, evam etat | yaḥ śāriputra bodhisattvaḥ prajñāpāramitayā aparigṛhītaḥ, upāyakauśalyena ca virahitaḥ, kiṃ cāpi sa bahunā puṇyasaṃbhāreṇa yuktaḥ kalyāṇamitravirahitaś ca bhavati, saṃśayas tasyānuttarāṃ samyaksaṃbodhiṃ prāptum ||
tasmāt tarhi śāriputra bodhisattvena mahāsattvena anuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena prajñāpāramitā bhāvayitavyā, upāyakuśalena ca bhavitavyam ||
§15 得がたし ── 誰にとって 〈V. 156〉
atha khalu śakro devānām indraḥ sārdhaṃ kāmāvacarair devaputraiḥ, brahmāpi sahāpatiḥ rūpāvacarair devaputraiḥ sārdhaṃ bhagavantam etad avocat ——
gambhīrā bhagavan prajñāpāramitā | durabhisaṃbhavā bhagavan anuttarā samyaksaṃbodhiḥ | paramadurabhisaṃbhavā bhagavan anuttarā samyaksaṃbodhir abhisaṃboddhum ||
atha khalu bhagavāṃs tān śakradevendrapramukhān kāmāvacarān devaputrān sahāpatimahābrahmapramukhān rūpāvacarāṃś ca devaputrān āmantrayate sma ——
evam etad devaputrāḥ, evam etat | gambhīreyaṃ devaputrāḥ prajñāpāramitā | durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhuṃ
duṣprajñair hīnavīryair hīnādhimuktikair anupāyakuśalaiḥ pāpamitrasaṃsevibhiḥ ||
§16 須菩提の逆転 ── 得やすいのではないか 〈V. 156–157〉
atha khalv āyuṣmān subhūtir bhagavantam etad avocat ——
yad bhagavān evam āha —— durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhum iti,
kathaṃ bhagavan durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ? paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhum, yatra na kaścid abhisaṃbudhyate? ||
tat kasya hetoḥ? śūnyatvād bhagavan sarvadharmāṇām | na sa kaścid dharmaḥ saṃvidyate yo dharmaḥ śakyo ‘bhisaṃboddhum | tathā hi bhagavan sarvadharmāḥ śūnyāḥ ||
yasyāpi bhagavan dharmasya prahāṇāya dharmo deśyate, so ‘pi dharmo na saṃvidyate ||
evaṃ yaś cābhisaṃbudhyeta anuttarāṃ samyaksaṃbodhim, yac cābhisaṃboddhavyam, yaś ca jānīyāt, yac ca jñātavyam, sarva ete dharmāḥ śūnyāḥ ||
anenāpi bhagavan paryāyeṇa mamaivaṃ bhavati —— svabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhuṃ na durabhisaṃbhaveti ||
§17 四つのゆえに得がたし 〈V. 157〉
evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat ——
asaṃbhavatvāt subhūte durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | asadbhūtatvāt subhūte durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | avikalpatvāt subhūte durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | aviṭhapitvāt subhūte durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ |
paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhum ||
§18 虚空は「覚らん」とは思わない 〈V. 157〉
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat ——
śūnyam ity anenāpy āyuṣman subhūte paryāyeṇa durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhum ||
tat kasya hetoḥ? na hy āyuṣman subhūte ākāśasyaivaṃ bhavati —— aham anuttarāṃ samyaksaṃbodhim abhisaṃbhotsya iti | evaṃ ca āyuṣman subhūte ime dharmā abhisaṃboddhavyāḥ ||
tat kasya hetoḥ? ākāśasamā hy āyuṣman subhūte sarvadharmāḥ ||
yadi cāyuṣman subhūte svabhisaṃbhavā bhaved anuttarā samyaksaṃbodhiḥ, na tv evaṃ gaṅgānadīvālukopamā bodhisattvā vivarterann anuttarāyāḥ samyaksaṃbodheḥ ||
yasmāt tarhy āyuṣman subhūte gaṅgānadīvālukopamā bodhisattvā vivartante ‘nuttarāyāḥ samyaksaṃbodheḥ, tasmād āyuṣman subhūte evaṃ vijñāyate —— durabhisaṃbhavā anuttarā samyaksaṃbodhiḥ | paramadurabhisaṃbhavā anuttarā samyaksaṃbodhir abhisaṃboddhum iti ||
§19 二十七の問答 ── 何が退転するのか 〈V. 157–159〉
subhūtir āha —— kiṃ punar āyuṣman śāriputra rūpaṃ vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpāt sa dharmaḥ, yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra vedanā saṃjñā saṃskārā vijñānaṃ vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanāyāḥ saṃjñāyāḥ saṃskārebhyo ‘nyatra vijñānāt sa dharmaḥ, yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra yā rūpatathatā, sā vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra yā vedanātathatā saṃjñātathatā saṃskāratathatā, yā vijñānatathatā, sā vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpatathatāyāḥ sa dharmaḥ, yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanātathatāyāḥ saṃjñātathatāyāḥ saṃskāratathatāyāḥ, anyatra vijñānatathatāyāḥ sa dharmaḥ, yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra rūpam abhisaṃbudhyate anuttarāṃ samyaksaṃbodhim? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra vedanā saṃjñā saṃskārā vijñānam abhisaṃbudhyate anuttarāṃ samyaksaṃbodhim? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpāt sa dharmaḥ, yo ‘nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanāyāḥ saṃjñāyāḥ saṃskārebhyaḥ, anyatra vijñānāt sa dharmaḥ, yo ‘nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra rūpatathatā abhisaṃbudhyate anuttarāṃ samyaksaṃbodhim? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra vedanātathatā saṃjñātathatā saṃskāratathatā vijñānatathatā abhisaṃbudhyate anuttarāṃ samyaksaṃbodhim? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpatathatāyāḥ sa dharmaḥ, yo ‘nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanātathatāyāḥ saṃjñātathatāyāḥ saṃskāratathatāyāḥ, anyatra vijñānatathatāyāḥ sa dharmaḥ, yo ‘nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra rūpaṃ boddhavyam anuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra vedanā saṃjñā saṃskārā vijñānaṃ boddhavyam anuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpāt sa dharmaḥ, yo boddhavyo ‘nuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanāyāḥ saṃjñāyāḥ saṃskārebhyaḥ, anyatra vijñānāt sa dharmaḥ, yo boddhavyo ‘nuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra rūpatathatā boddhavyā anuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra vedanātathatā saṃjñātathatā saṃskāratathatā vijñānatathatā boddhavyā anuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra rūpatathatāyāḥ sa dharmaḥ, yo boddhavyo ‘nuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra anyatra vedanātathatāyāḥ saṃjñātathatāyāḥ saṃskāratathatāyāḥ, anyatra vijñānatathatāyāḥ sa dharmaḥ, yo boddhavyo ‘nuttarāyāṃ samyaksaṃbodhau? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— tat kiṃ manyase āyuṣman śāriputra tathatā vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— tat kiṃ manyase āyuṣman śāriputra tathatāyāṃ sa dharmaḥ, yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— tat katamaḥ punar āyuṣman śāriputra sa dharmo yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ? yas tasyām eva dharmatāyāṃ sthitaḥ sarvadharmāsthānayogena? | katamo vā punaḥ sa śāriputra dharmo yā tathatā? | kaccid vā punar āyuṣman śāriputra tathatā vivartiṣyate? ||
śāriputra āha —— no hīdam āyuṣman subhūte ||
subhūtir āha —— evam āyuṣman śāriputra satyataḥ sthitito ‘nupalabhyamānānāṃ sarvadharmāṇāṃ katamaḥ sa dharmaḥ, yo vivartiṣyate ‘nuttarāyāḥ samyaksaṃbodheḥ? ||
§20 一乗 〈V. 159〉
evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat ——
yayā dharmanayajātyā āyuṣmān subhūtiḥ sthaviro nirdiśati, tayā na sa kaścid dharmo yo vivartate ‘nuttarāyāḥ samyaksaṃbodheḥ ||
ye ca khalu punar ime āyuṣman subhūte trayo bodhisattvayānikāḥ pudgalās tathāgatenākhyātāḥ, eṣāṃ trayāṇāṃ vyavasthānaṃ na bhavati | ekam eva hi yānaṃ bhavati yad uta buddhayānaṃ bodhisattvayānaṃ yathā āyuṣmataḥ subhūter nirdeśaḥ ||
§21 富楼那の介入 ── 一人の菩薩も認めぬのか 〈V. 159〉
atha khalv āyuṣmān pūrṇo maitrāyaṇīputra āyuṣmantaṃ śāriputram etad avocat ——
kiṃ punar āyuṣman śāriputra āyuṣmān subhūtiḥ sthaviraḥ ekam api bodhisattvaṃ nābhyupagacchati śrāvakayānikaṃ vā pratyekabuddhayānikaṃ vā mahāyānikaṃ vā? praṣṭavyas tāvad ayam āyuṣmān subhūtiḥ sthaviraḥ ||
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat ——
kiṃ punas tvam āyuṣman subhūte ekam api bodhisattvaṃ nābhyupagacchasi śrāvakayānikaṃ vā pratyekabuddhayānikaṃ vā mahāyānikaṃ vā? ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra yā tathatāyās tathatā, tatra tathatāyām ekam api bodhisattvaṃ samanupaśyasi śrāvakayānikaṃ vā pratyekabuddhayānikaṃ vā mahāyānikaṃ vā? ||
śāriputra āha —— na hy etad āyuṣman subhūte | tathatāpi tāvat tribhir ākārair nopalabhyate, prāg eva bodhisattvaḥ ||
subhūtir āha —— kiṃ punar āyuṣman śāriputra tathatā ekenāpy ākāreṇopalabhyate? ||
āha —— na hy etad āyuṣman subhūte ||
subhūtir āha —— kaccit punas tvam āyuṣman śāriputra tathatāyām ekam api bodhisattvadharmaṃ samanupaśyasi? ||
āha —— na hy etad āyuṣman subhūte ||
subhūtir āha —— evam āyuṣman śāriputra satyataḥ sthititas tasya bodhisattvadharmasyānupalabhyamānasya kutas tavaivaṃ bhavati —— ayaṃ śrāvakayānikaḥ | ayaṃ pratyekabuddhayānikaḥ | ayaṃ mahāyānika iti? ||
§22 無差別を聞いて退かぬ者 〈V. 159〉
evam eteṣām āyuṣman śāriputra bodhisattvānāṃ tathatāyāṃ pravibhāvyamānānām aviśeṣatāṃ nirviśeṣatāṃ nirnānākaraṇatāṃ śrutvā yasya bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate na pṛṣṭhībhavati, veditavyam etat —— niryāsyaty ayaṃ bodhisattvo mahāsattvo bodhyā iti ||
§23 世尊の是認 ── いずれの菩提によって 〈V. 159〉
atha khalu bhagavān āyuṣmantaṃ subhūtim etad avocat ——
sādhu sādhu subhūte | evam etat subhūte, evam etat | pratibhāti te subhūte yathāpi nāma tathāgatānubhāvena buddhādhiṣṭhānenedaṃ vadasi ||
evam eteṣāṃ bodhisattvānāṃ tathatāyāṃ pravibhāvyamānānām aviśeṣatāṃ nirviśeṣatāṃ nirnānākaraṇatāṃ śrutvā yasya bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate na pṛṣṭhībhavati, veditavyam etat —— niryāsyaty ayaṃ bodhisattvo mahāsattvo bodhyā iti ||
atha khalv āyuṣmān śāriputro bhagavantam etad avocat —— katamayā bhagavan bodhyā niryāsyaty ayaṃ bodhisattvo mahāsattvaḥ? ||
bhagavān āha —— anuttarayā śāriputra samyaksaṃbodhyā niryāsyaty ayaṃ bodhisattvo mahāsattvaḥ ||
§24 いかに住し、いかに学ぶべきか ── 等しき心 〈V. 159–160〉
atha khalv āyuṣmān subhūtir bhagavantam etad avocat ——
anuttarāyāṃ bhagavan samyaksaṃbodhau niryātukāmena bodhisattvena mahāsattvena kathaṃ sthātavyaṃ kathaṃ śikṣitavyam? ||
bhagavān āha ——
anuttarāyāṃ subhūte samyaksaṃbodhau niryātukāmena bodhisattvena mahāsattvena sarvasattveṣu samaṃ sthātavyam | sarvasattveṣu samaṃ cittam utpādayitavyam ||
na viṣamacittena pare ālambitavyāḥ ||
maitracittena pare ālambitavyāḥ | hitacittena pare ālambitavyāḥ | kalyāṇacittena pare ālambitavyāḥ | nihatamānacittena pare ālambitavyāḥ | apratihatacittena pare ālambitavyāḥ | avihiṃsācittena pare ālambitavyāḥ | aviheṭhanācittena pare ālambitavyāḥ ||
sarvasattveṣu mātṛsaṃjñām upasthāya pitṛsaṃjñāṃ putrasaṃjñāṃ duhitṛsaṃjñāṃ copasthāpya pare ālambitavyāḥ ||
§25 われは一切衆生の主 〈V. 160〉
evaṃ hi subhūte bodhisattvena mahāsattvena anuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena sarvasattvānām antike sthātavyam, evaṃ śikṣitavyam —— sarvasattvānām ahaṃ nātha iti ||
svayaṃ ca sarvapāpanivṛttau sthātavyam ||
dānaṃ dātavyaṃ | śīlaṃ rakṣitavyaṃ | kṣāntyā saṃpādayitavyaṃ | vīryam ārabdhavyaṃ | dhyānaṃ samāpattavyaṃ | prajñāyāṃ parijayaḥ kartavyaḥ | anulomapratilomapratītyasamutpādo vyavalokayitavyaḥ |
anyeṣām api tatra samādāpakena tadvarṇavādinā tatsamanujñena ca bhavitavyam ||
evaṃ satyeṣu yāvad bodhisattvanyāmāvakrāntau sattvaparipācane ca sthitvā anyeṣām api tatra samādāpakena tadvarṇavādinā tatsamanujñena ca bhavitavyam ||
tasyaivaṃ spṛhayata evaṃ śikṣamāṇasya anāvaraṇaṃ rūpaṃ yāvad dharmasthitir anāvaraṇā bhaviṣyatīti ||
尾題
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ tathatāparivarto nāma ṣoḍaśaḥ ||
聖なる八千頌般若波羅蜜における真如と名づくる品、第十六
付記 一：訂正した箇所
読誦の妨げになるため、以下は訂正した。左が原ファイルの表記。
| 原ファイル | 訂正 | 理由 |
|---|---|---|
| apratimalakṣaṇo batāyāṃ bhagavan（§1） | batāyaṃ | anusvāra の誤り。他の六箇所は batāyaṃ |
| yathā ca tathā ／ gatatathatā（§4） | tathāgatatathatā | 語中で改行されている |
| tathātagatathatāyāṃ nirdiśyamānāyām（§7） | tathāgatatathatāyāṃ | 音節の脱落 |
| gambhīracaryeyaṃ śāriputra yad uta yathatā（§9） | tathatā | t の誤り。直前の舎利弗の言は tathatā |
| śīlaṃ rakṣityaṃ（§10） | rakṣitaṃ | i の衍字 |
| dhyānāni, samāpadyeta（§12） | 読点を削除 | 一語句の途中に読点が入っている |
| na sa tathāgatānām … śīlaṃ na jānāti na paśyati（§13） | 冒頭の na を削除 | 二重否定。文意が反転してしまう |
| paramadubhisaṃbhavā（§18） | paramadurabhisaṃbhavā | r の脱落 |
| vivartante ‘nuttarayāḥ（§18・§19） | ‘nuttarāyāḥ | 長母音の脱落。二箇所 |
| rūpatathatā anuttarāṃ saṃbodhim abhisaṃbudhyate（§19） | samyaksaṃbodhim | samyak の脱落 |
| avirhisācittena（§24） | avihiṃsācittena | 綴りの崩れ |
| prajñāyāṃ parijayaḥ kartavyaṃ（§25） | kartavyaḥ | parijayaḥ は男性名詞 |
| aviṭhapitvāt（§17） | ※原文どおり | aviṭhapitatvāt か。viṭhapayati（構える・仮設する）由来の仏教梵語 |
| sarvopapatyanupapattitvāt（§1） | ※原文どおり | -patti- の重複か。判断保留 |
| na pṛṣṭhībhavati（§22・§23） | ※原文どおり | 第十五章 §18 は na vipṛṣṭhībhavati |
| dharmanayajātyā（§20） | ※原文どおり | 「法の理趣の類によって」 |
| aluptam etad abhinnaṃ bhedakānupalabdhitaḥ（§5） | ※原文どおり | 「分かつものが得られぬがゆえに」 |
| maraṇamātrakaṃ vā duḥkham（§11） | ※原文どおり | 「死ぬばかりの苦」 |
| na kvacid anugatim upagataḥ（§5） | ※原文どおり | na cātra kaścin na kvacid の二重否定。判断保留 |
刊本の略記を展開した箇所
§8 の随生の否定列、§13 の五分法身、§19 の格子構造など、原文が縮めている箇所はすべて一項一行に開いた。とくに §19 は原文では受・想・行が一括りにされている行が多いが、行の形を揃えるため原文の区切りに従いつつ改行のみを整えた。
付記 二：本章で新たに現れる語
| 語 | 意味・注 |
|---|---|
| tathatā | 真如。本章の章題。三つの真如が渦を巻く |
| anujāta | 随生・随って生じた者。§2 以降の主題 |
| ajātatva | 生ぜざること。anujāta の解の鍵 |
| atathatā | 非真如。§3 |
| advayādvaidhīkāra | 不二にして二分せざるもの。§4 |
| akṛtatathatā | 作られざる真如。§4 |
| abhinirmita | 化作された。§5 |
| ananyatathatānugama | 不異真如への随入。§5 |
| ṣaḍvikāra / aṣṭādaśamahānimitta | 六種の変・十八の大相。§7 の震動 |
| akampat / acalat / avedhat / araṇat / akṣubhyat / agarjat | 動・揺・震・鳴・撼・吼。三段活用で十八 |
| gambhīracaryā | 甚深の行。§9 |
| pūrvaparikarmakṛta | あらかじめ資糧を積んだ者。§9 |
| upāyakauśalyavikala | 方便善巧を欠く者。§10 |
| bhūtakoṭi | 実際。§10 |
| pakṣī śakuni | 鳥。§11 の譬喩 |
| ajātapakṣa / śīrṇapakṣa / chinnapakṣa | 翼生ぜず / 翼朽ち / 翼断たれ。§11 |
| ātmabhāva | 身体。§11 |
| nimittayoga / nimittīkaroti | 相をとること。§13 |
| vimuktijñānadarśana | 解脱知見。§13 の五分法身の最後 |
| durabhisaṃbhava / svabhisaṃbhava | 得がたき / 得やすき。§15〜§18 |
| aviṭhapita | 構えられざるもの。§17 |
| pāpamitrasaṃsevin | 悪友に親しむ者。§15 |
| pravibhāvyamāna | 観察されつつあるもの。§22 |
| aviśeṣatā / nirviśeṣatā / nirnānākaraṇatā | 無差別・無別異・無種種。§22 |
| viṣamacitta | 不等の心。§24 |
| nihatamānacitta | 慢を打ち砕いた心。§24 |
| aviheṭhanācitta | 悩ますことなき心。§24 |
| nātha | 主・依怙。§25 |
| samādāpaka / varṇavādin / samanujña | 勧め導く者 / 讃える者 / 認め喜ぶ者。§25 |
| bodhisattvanyāmāvakrānti | 菩薩の正性離生への趣入。§25 |
| anāvaraṇa | 覆いなきもの。§25 の結び |
付記 三：出典と利用条件
本文は GRETIL（Göttingen Register of Electronic Texts in Indian Languages）公開の電子テキストに基づく。底本は P. L. Vaidya, Aṣṭasāhasrikā Prajñāpāramitā, Darbhanga: The Mithila Institute, 1960（Buddhist Sanskrit Texts, 4）。入力は Digital Sanskrit Buddhist Canon Input Project による。
GRETIL版は CC BY-NC-SA 4.0（表示・非営利・継承）で配布されている。個人の読誦や研究には自由に使えるが、商用利用は許諾されていない。頒布や販売を考える場合は、Mitra版（1887–88年、Bibliotheca Indica 110）への差し替えか、権利者への許諾申請が必要になる。
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