翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
羅是也。
經。其斑足王許之一日。釋曰。第二許＿レ暇一日。賢愚經。
許＿レ之七日。
經。時普明王卽依過去七佛法請百法師敷百高座一日
二時講說般若波羅蜜八千億偈竟。釋曰。自下第三。依＿レ
時能護。問。如何一日。能說＿二 八千億偈＿一。答。如來冥加。故能
說也。
經。其第一法師爲普明王而說偈言。釋曰。依＿二-順別理＿一。以
明＿二能護＿一。初偈。 長（次脫乎）行。
經。劫燒終訖乾坤洞然須彌巨海都爲灰揚天龍福盡於
中凋喪二儀尚殞國有何常。釋曰。第二正釋＿二護法＿一。有＿二 八
行偈＿一。說＿二 四道理＿一。第一兩偈。說＿二無常理＿一。第二兩偈。說＿二苦道
理＿一。第三兩偈。說＿二空道理＿一。第四兩偈。說＿二無我理＿一。初中。初
一行明＿二器世間＿一。次半行有情。次半行擧＿レ勝況＿レ劣。言＿二劫燒
終訖＿一者。火灾纔起。始＿レ從＿二風輪＿一。乃至＿二初禪＿一。故云＿二終訖＿一也。
言＿レ乾者天也。健也。天行不迫。《割書：[考]迫｜恐息》故說爲＿レ乾也。坤者地
也。順也。地順＿二 四時＿一。生＿二-長萬物＿一。故說爲＿レ坤也。天地通燒。
【右頁下段】
故曰＿二洞然＿一也。須彌巨海者。山水相對也。
經。生老病死輪轉無際事與願違憂悲爲害欲深禍重瘡
疣無外三界皆苦國有何賴。釋曰。第二兩偈。釋＿二諸苦相＿一。
言＿二事與願違＿一者。怨憎會苦。愛別離苦。求不得苦。欲深
者。則貪欲也。此集諦生死因也。禍重者苦諦。此生死果
也。苦如＿レ瘡。集如＿レ疣也。此明＿二 五取蘊苦＿一。無外者不＿レ離＿二自
身＿一。唯在＿二心中＿一耳。
經。有本自無因緣成諸盛者必衰實者必虛衆生蠢蠢都
如幻居聲響俱空國土亦爾。《割書：[考]爾一本作如。｜經本亦作如》釋曰。第三兩
偈明＿レ空。初一偈法空。後一偈生空。有本自無者。是所執
性。下之句。明＿二依佗＿一。上所執空故。知依他。假而非＿レ實也。
總說意者。所執永無。依他似＿レ有如＿レ幻。
經。識神無形假乘四虵無眼保養以爲樂車形無常主
神無常家形神當離豈有＿レ國耶。釋曰。第四二偈。影《割書：[考]影｜恐彰》
常無理。假乘＿二 四虵＿一。依正不＿レ安。所＿二以是苦＿一。四大互相
違返。從＿レ喩名＿レ虵。言＿二無眼＿一者。凡夫無＿二惠眼＿一故。保＿二-翫
此身＿一。以爲＿二樂車＿一。如＿二無眼𧰼＿一。但求＿二食味＿一。言＿レ車者。喩＿二 五
【左頁上段】
蘊＿一也。
經。爾時法師說此偈已時普明王眷屬得法眼空。釋曰。自
下第二。聞法獲益。云＿二法眼空＿一者。人空智。淨師云。見＿二 四
諦法＿一。得＿二 人空智＿一。
經。王自證得虛空等定聞法悟解還至天羅國斑足王
所。釋曰。第二王自得益。虛空等定者。此法空觀也。範師
云。健行定也。
經。衆中有告九百九十九王言就命時到人人皆應誦過
去七佛仁王問般若波羅蜜經中偈句。釋曰。傳＿二-敎諸
王＿一。
經。時斑足王問諸王言皆誦何法。釋曰【(。脱)】斑足王問也。
經。時普明王卽以上偈答王。釋曰。普明王答。
經。王聞是法得空三昧九百九十九王亦聞已皆證三空
門定。釋曰。諸王得益。言＿二 三空定＿一者。空。無相。無願。三解
脫門定也。
經。時斑足王極大歡喜告諸王言我爲外道邪師所誤
悲君等過曰《割書：[考]曰イ无。｜經本亦无》汝可還本國各各請法師講說般
【左頁下段】
若波羅蜜名味句。釋曰。勅放＿二諸王＿一。初大歡喜。次放＿二-還
本國＿一。後勸持。
經。時斑足王以國付弟出家爲道證無生法忍。釋曰。捨＿レ國
證＿二無生法忍＿一。
經。如十王地中說五千國王常誦是經現世生報。釋曰。
引＿レ說諸《割書：[考]諸一｜本作證》成。得＿二現法樂＿一。
經。十六大國王修護國之法法應如是汝常受持。釋曰。自
下結＿二-示勸持＿一。
經。天上人中六道衆生皆應受持七佛名味句。釋曰。勸＿二
六道衆生受持＿一。
經。未來世中復有無量小國王欲護國土亦復爾者應
請法師說般若波羅蜜經名味句。釋曰。勸＿二諸王如法持＿一
也。
經。爾時釋迦牟尼佛說般若波羅蜜時衆中五百億人
得入初地。釋曰。自下大段。第三時衆得益。初廣釋。後總
結。言＿二入初地＿一者。是十信也。統師云。十地中初地也。
經。復有六欲諸天子八十萬人得性空地。釋曰。是十解
現代語訳
【右頁上段】
羅これなり。
経に「その斑足王これを一日許す」とある。釈して曰く、第二に一日の暇を許す。賢愚経では、これを七日許すとある。
経に「時に普明王、即ち過去七仏の法に依りて百法師を請じ、百高座を敷き、一日二時に般若波羅蜜八千億偈を講説し竟わる」とある。釈して曰く、これより下第三に、時に依りて能く護る。問う、如何にして一日に、能く八千億偈を説くや。答う、如来の冥加により、故に能く説くなり。
経に「その第一法師、普明王のために偈を説いて言わく」とある。釈して曰く、別理に依順して、以て能護を明かす。初偈は長行なり。
経に「劫燒終訖して乾坤洞然たり、須彌巨海都て灰揚と為り、天龍福尽きて於中に凋喪し、二儀尚お殞す、国何の常かあらん」とある。釈して曰く、第二に正しく護法を釈す。八行の偈ありて、四道理を説く。第一の二偈は、無常理を説く。第二の二偈は、苦道理を説く。第三の二偈は、空道理を説く。第四の二偈は、無我理を説く。初中、初の一行は器世間を明かし、次の半行は有情、次の半行は勝を挙げて劣に況す。劫燒終訖と言うは、火災才に起こり、風輪より始まりて、初禅に乃至す、故に終訖と云うなり。乾と言うは天なり。健なり。天行息まず、故に乾と説くなり。坤とは地なり。順なり。地は四時に順い、万物を生長す、故に坤と説くなり。天地通じて燒く、
【右頁下段】
故に洞然と曰うなり。須彌巨海とは、山水相対するなり。
経に「生老病死輪転際無し、事と願い違いて憂悲害を為し、欲深くして禍重く、瘡疣外無し、三界皆苦なり、国何の賴かあらん」とある。釈して曰く、第二の二偈は、諸苦の相を釈す。事と願い違うと言うは、怨憎会苦、愛別離苦、求不得苦なり。欲深しとは、則ち貪欲なり。此れ集諦生死の因なり。禍重しとは苦諦なり。此れ生死の果なり。苦は瘡の如く、集は疣の如きなり。此れ五取蘊苦を明かす。外無しとは自身を離れず。唯心中に在るのみ。
経に「有は本自ら無にして因縁成じ、盛んなる者は必ず衰え、実なる者は必ず虚し、衆生蠢蠢として都て幻の如く居し、声響俱に空なり、国土亦た爾り」とある。釈して曰く、第三の二偈は空を明かす。初の一偈は法空、後の一偈は生空なり。有本自ら無しとは、是れ所執性なり。下の句は、依他を明かす。上の所執空なる故に、依他を知る。假にして実に非ざるなり。総説の意は、所執永く無し。依他は有に似て幻の如し。
経に「識神形無く四蛇に假乗し、眼無くして保養して以て楽車と為し、形は無常の主、神は無常の家、形神当に離るべし、豈に国あらんや」とある。釈して曰く、第四の二偈は、無常の理を彰す。四蛇に假乗するとは、依正安からず。苦なる所以なり。四大互いに相違返す。喩に従いて蛇と名づく。眼無しと言うは、凡夫慧眼無き故に。此の身を保翫して、以て楽車と為す。眼無き象の如く、但だ食味を求む。車と言うは、五
【左頁上段】
蘊を喩うるなり。
経に「爾時法師此の偈を説き已りて、時に普明王の眷属法眼空を得たり」とある。釈して曰く、これより下第二に、聞法して益を獲る。法眼空と云うは、人空智なり。浄師云う、四諦法を見て、人空智を得るなり。
経に「王自ら虚空等定を証得し、法を聞きて悟解して還りて天羅国の斑足王の所に至る」とある。釈して曰く、第二に王自ら益を得る。虚空等定とは、此れ法空観なり。範師云う、健行定なり。
経に「衆中に九百九十九王に告ぐる有りて言わく、命に就く時到れり、人人皆応に過去七仏仁王問般若波羅蜜経中の偈句を誦すべし」とある。釈して曰く、諸王に伝教す。
経に「時に斑足王諸王に問うて言わく、皆何の法を誦するや」とある。釈して曰く、斑足王の問いなり。
経に「時に普明王即ち上の偈を以て王に答う」とある。釈して曰く、普明王の答えなり。
経に「王此の法を聞きて空三昧を得、九百九十九王亦た聞き已りて皆三空門定を証す」とある。釈して曰く、諸王益を得る。三空定と言うは、空・無相・無願の三解脱門定なり。
経に「時に斑足王極めて大歓喜し、諸王に告げて言わく、我れ外道邪師の為に誤らる、君等を悲しむこと過ぎたり、汝還りて本国に各各法師を請じて般
【左頁下段】
若波羅蜜の名味句を講説すべし」とある。釈して曰く、諸王を放つことを勅す。初めに大歓喜し、次に本国に放還し、後に受持を勧む。
経に「時に斑足王国を弟に付して出家して道を為し、無生法忍を証す」とある。釈して曰く、国を捨てて無生法忍を証す。
経に「十王地中に説くが如く、五千国王常に是の経を誦して現世に生報あり」とある。釈して曰く、説を引いて証を成す。現法楽を得るなり。
経に「十六大国王、護国の法を修す、法応に是の如くなるべし、汝常に受持せよ」とある。釈して曰く、これより下に受持を勧示し結ぶ。
経に「天上人中六道の衆生皆応に七仏の名味句を受持すべし」とある。釈して曰く、六道衆生に受持を勧む。
経に「未来世中に復た無量の小国王ありて国土を護らんと欲し、亦復た爾らば応に法師を請じて般若波羅蜜経の名味句を説かしむべし」とある。釈して曰く、諸王に如法に持することを勧むるなり。
経に「爾時釈迦牟尼仏般若波羅蜜を説く時、衆中五百億人初地に入ることを得たり」とある。釈して曰く、これより下大段第三に、時衆益を得る。初めに広釈し、後に総結す。初地に入ると言うは、是れ十信なり。統師云う、十地中の初地なり。
経に「復た六欲の諸天子八十万人性空地を得たり」とある。釈して曰く、是れ十解
英語訳
【Right page, upper section】
This is [Aṅgulimā]la.
The sutra says: "King Spotted-Feet granted this for one day." The interpretation says: Second, granting leave for one day. In the Wise and Foolish Sutra, it grants this for seven days.
The sutra says: "At that time King Universal Brightness, following the dharma of the past seven Buddhas, invited one hundred dharma masters, spread out one hundred high seats, and in one day at two times completed lecturing on 8 billion verses of Prajñāpāramitā." The interpretation says: From here below, third, being able to protect according to the time. Question: How could 8 billion verses be explained in one day? Answer: Through the Buddha's invisible blessing, therefore it could be explained.
The sutra says: "The first dharma master spoke verses for King Universal Brightness, saying:" The interpretation says: Following the separate principle to clarify the ability to protect. The first verse is in prose form.
The sutra says: "When the kalpa's burning is finished, heaven and earth blaze completely; Mount Sumeru and vast seas all become scattered ashes; the merit of devas and dragons is exhausted, withering and perishing within; even the two principles [heaven and earth] decay—what permanence does a country have?" The interpretation says: Second, correctly interpreting dharma protection. There are eight verses explaining four principles. The first two verses explain the principle of impermanence. The second two verses explain the principle of suffering. The third two verses explain the principle of emptiness. The fourth two verses explain the principle of no-self. In the first section, the first verse clarifies the physical world, the next half-verse [deals with] sentient beings, the next half-verse raises the superior to compare with the inferior. Speaking of "kalpa's burning is finished" means the fire disaster has just arisen, beginning from the wind wheel up to the first dhyāna, therefore it says "finished." Speaking of "qian" means heaven—firm. Heaven's movement does not cease, therefore it is called qian. "Kun" means earth—compliant. Earth complies with the four seasons and gives birth to and nourishes all things, therefore it is called kun. Heaven and earth burn completely,
【Right page, lower section】
therefore it is called "blazing completely." Mount Sumeru and vast seas refer to mountains and waters in contrast.
The sutra says: "Birth, old age, sickness, and death cycle without end; when affairs go against wishes, worry and grief cause harm; desires are deep and calamities heavy, like sores and warts without exterior; the three realms are all suffering—what reliance does a country have?" The interpretation says: The second two verses interpret the characteristics of various sufferings. Speaking of "affairs go against wishes" refers to the suffering of meeting with enemies and hatred, the suffering of separation from loved ones, and the suffering of not obtaining what one seeks. "Deep desires" refers to craving—this is the truth of origination, the cause of birth and death. "Heavy calamities" refers to the truth of suffering—this is the result of birth and death. Suffering is like sores, origination like warts. This clarifies the suffering of the five grasping aggregates. "Without exterior" means not departing from one's own body, existing only within the mind.
The sutra says: "Existence is originally non-existent, formed by causes and conditions; what flourishes must decline, what is real must become empty; sentient beings in ignorance all dwell as in illusions; sounds and echoes are both empty, and so too are countries and lands." The interpretation says: The third two verses clarify emptiness. The first verse [clarifies] dharma-emptiness, the latter verse person-emptiness. "Existence is originally non-existent" refers to the imagined nature. The following lines clarify the dependent nature. Since the imagined above is empty, we know the dependent [nature] is provisional and not real. The general meaning is: the imagined is permanently non-existent; the dependent seems to exist like an illusion.
The sutra says: "The consciousness-spirit is formless, provisionally riding four serpents; without eyes, one cherishes and nurtures [the body], taking it as a pleasure vehicle; form has no permanent master, spirit has no permanent home; form and spirit must separate—how could there be a country?" The interpretation says: The fourth two verses manifest the principle of impermanence. "Provisionally riding four serpents" means the basis and result are not peaceful, which is why there is suffering. The four elements mutually oppose each other; from this metaphor they are called serpents. Speaking of "without eyes" means ordinary people lack the eye of wisdom, therefore they cherish and play with this body, taking it as a pleasure vehicle. Like an eyeless elephant that only seeks food and taste. Speaking of "vehicle" metaphorically refers to the five
【Left page, upper section】
aggregates.
The sutra says: "At that time, when the dharma master finished explaining these verses, King Universal Brightness's retinue attained the dharma-eye of emptiness." The interpretation says: From here below, second, hearing the dharma and gaining benefit. Speaking of "dharma-eye of emptiness" refers to the wisdom of person-emptiness. Master Jing says: Seeing the dharma of the Four Noble Truths and attaining the wisdom of person-emptiness.
The sutra says: "The king himself realized and attained the samādhi equal to space, heard the dharma and awakened to understanding, then returned to King Spotted-Feet of Tianluo Kingdom." The interpretation says: Second, the king himself gained benefit. "Samādhi equal to space" refers to the contemplation of dharma-emptiness. Master Fan says: It is the samādhi of healthy action.
The sutra says: "Someone in the assembly told the 999 kings: 'The time to face death has arrived. Everyone should recite the verses from the Prajñāpāramitā Sutra of the Past Seven Buddhas' Questions to the Benevolent King.'" The interpretation says: Transmitting the teaching to the various kings.
The sutra says: "At that time King Spotted-Feet asked the various kings: 'What dharma are you all reciting?'" The interpretation says: This is King Spotted-Feet's question.
The sutra says: "At that time King Universal Brightness immediately answered the king with the above verses." The interpretation says: This is King Universal Brightness's answer.
The sutra says: "The king, hearing this dharma, attained the samādhi of emptiness. The 999 kings also, having heard it, all realized the samādhi of the three gates of emptiness." The interpretation says: The various kings gained benefit. Speaking of "samādhi of three emptinesses" refers to the samādhi of the three gates of liberation: emptiness, signlessness, and wishlessness.
The sutra says: "At that time King Spotted-Feet was extremely joyful and told the various kings: 'I was misled by heretical masters. My grief for you all was excessive. You may return to your home countries and each invite dharma masters to lecture on the words and phrases of Prajñā-
【Left page, lower section】
pāramitā.'" The interpretation says: Commanding the release of the various kings. First great joy, next releasing them to return to their home countries, then encouraging acceptance and maintenance.
The sutra says: "At that time King Spotted-Feet entrusted his country to his younger brother, left home to follow the Way, and realized the patience of non-arising dharmas." The interpretation says: Abandoning his country and realizing the patience of non-arising dharmas.
The sutra says: "As explained in the Ten Kings' Stages, five thousand kings constantly recited this sutra and received karmic rewards in their present lives." The interpretation says: Citing explanations to establish proof. Attaining present-dharma joy.
The sutra says: "The sixteen great kings cultivate the dharma of protecting the country. The dharma should be like this—you should constantly accept and maintain it." The interpretation says: From here below, concluding by encouraging and demonstrating acceptance and maintenance.
The sutra says: "In heaven and among humans, sentient beings of the six paths should all accept and maintain the words and phrases of the seven Buddhas." The interpretation says: Encouraging sentient beings of the six paths to accept and maintain.
The sutra says: "In future ages there will again be countless small kings wanting to protect their territories. They too should invite dharma masters to explain the words and phrases of the Prajñāpāramitā Sutra." The interpretation says: Encouraging the various kings to maintain according to the dharma.
The sutra says: "At that time when Śākyamuni Buddha was explaining Prajñāpāramitā, five hundred million people in the assembly attained entry into the first stage." The interpretation says: From here below, the large third section: the assembly of that time gaining benefit. First extensive interpretation, then general conclusion. Speaking of "entering the first stage" refers to the ten faiths. Master Tong says: It is the first stage among the ten stages.
The sutra says: "Moreover, among the various princes of the six desire [realms], eight hundred thousand people attained the stage of essential emptiness." The interpretation says: This is the ten understand-