翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
言＿二 五濁＿一者。是澤《割書：[考]イ｜滓》穢義。一壽濁。二劫濁。三煩惱濁。四
見濁。五有情濁。
經。明作制法我四部弟子比丘比丘尼不聽出家行道亦
復不聽造作佛像形。釋曰。辨＿二滅法過＿一。
經。立統官制衆安籍記僧比丘地立白衣高座兵奴爲比
丘受別請法知識比丘共爲一心親善比丘爲作齋會求福
如外道法都非吾法。釋曰。立＿二 四邪過＿一。一立官。二立地。三
立兵。四別請。餘經云。別請＿二 五百羅漢＿一。不＿レ如＿二僧■【姿ヵ】＿一。一凡夫
僧。若別請者。是外道法。非＿二 七佛＿一也。
經。當地爾時正法將滅不久。釋曰。結＿レ過。
經。大王壞亂吾道是汝等自作。釋曰。誡＿レ亂＿二 四部行＿一。
經。自恃威力制我四部弟子。釋曰。辨＿二過相＿一也。
經。百姓疾病無不苦難是破國因緣。釋曰。顯＿二其果報＿一。
經。說五濁罪過窮劫不盡。釋曰。結＿二過重＿一也。
經。大王法末世時有諸比丘四部弟子國王大臣各作非
法之行。釋曰。誡＿二-禁不＿レ依＿レ法過＿一。
經。橫與佛法衆僧作大非法作諸罪過。釋曰。別顯＿二過相＿一。
【右頁下段】
經。非法非律繫縛比丘如獄囚法。釋曰。非法囚禁。
經。當爾之時法滅不久。釋曰。結＿二-成過重＿一。
經。大王我滅度後未來世中四部弟子諸小國王太子王
子及是任持護三寶者轉更滅破三寶。釋曰。誡＿レ約＿二自毁＿一。
初自毁。次起＿レ惡。後招＿レ報。
經。如師子身中虫自食師子非外道也。釋曰。擧＿レ喩重釋。
如＿二蓮花面經＿一。佛告＿二阿難＿一。譬如師子命終身。若空地水陸。
所有衆生。不＿三驚《割書：[考]驚｜恐衍》食＿二師子身宍＿一也。唯師子。自生＿二諸蟲＿一。
還食＿二其肉＿一。阿難。我之佛法。非＿二餘能破＿一。是我法中。諸惡
比丘。破＿二我三大劫。勤行精進。所集佛法＿一。
經。多壞我佛法得大罪過正敎衰薄民無正行以漸爲惡
其壽日減至于百歲。釋曰。起＿レ惡有＿レ 三。一壞￣シテ＿レ法得＿レ罪。二
正敎不＿レ行。三增惡減＿レ壽。
經。人壞佛敎無復孝子六親不和天神不祐疾疫惡鬼日
來侵害灾恠首尾連過縦横。釋曰。招＿二現報＿一灾。恆不＿レ絕故
也。言＿二 六親＿一者。父母兄弟夫妻也。
經。死入地獄餓鬼畜生。釋曰。明＿二生報＿一也。
【左頁上段】
經。若出爲人兵奴果報。釋曰。明＿二後報＿一。
經。如響如影如人夜書火滅字存。釋曰。擧＿レ喩顯＿レ法。初
喩＿二現報＿一。如＿レ有＿二聲形響影＿一。必有＿二現業＿一。所報定同時故。後之
喩。喩＿二生後報＿一。如＿二 人夜書。火滅字存＿一。現業雖＿レ滅。二報仍
存。或可。前通喩＿二於三時＿一。若有＿二 三業＿一。必有＿二果隨＿一。如＿三劫＿レ明
處必有＿二闇影＿一。
經。三界果報亦復如是。釋《割書：[考]釋下恐｜脫曰》合＿レ法應＿レ知。
經。大王未來世中一切國王太子王子四部弟子橫與佛
弟子書記制戒如白衣法如兵奴法。釋曰。第五誡＿二制＿レ僧
有＿一レ過。
經。若我弟子比丘比丘尼立藉爲官所使都非我弟子是
兵奴法。釋曰。明＿二使役＿一。
經。立統官攝僧典主僧藉大小僧統共相攝縛如獄囚法
兵奴之法。釋曰。攝錄有＿レ過。
經。當爾之時佛法不久。釋曰。顯＿二-示過＿一也。
經。大王未來世中諸小國王四部弟子自作此罪破國因
緣身自受之非佛法僧。釋曰。誡＿二自過＿一也。自作自受耳。
【左頁下段】
經。大王未來世中流通此經七佛法器十方諸佛常所行
道。釋曰。誡＿二深信＿一也。
經。諸惡比丘多求名利於國王太子王子前自說破佛法
因緣破國因緣。釋曰。顯＿二-示惡＿一也。比丘自說。爲＿二破法＿一也。
國王令＿レ作。名＿二破國＿一也。
經。其王不別信聽此語橫作法制不依佛戒。釋曰。明王
等。不＿レ知＿レ求＿二名利＿一。不＿レ擇而卽聽。用有＿二灾禍＿一也。
經。是爲破佛破國因緣當爾之時正法滅不久。釋曰。重
示＿レ過也。信＿二他諂語＿一。不＿レ依＿二佛語＿一。是破＿レ國因緣。
經。爾時十六大王聞佛七誡所說未來世事悲啼涕泣聲
動三千日月五星二十八宿失光不現。釋曰。自下大衆
奉持。
經。時諸王等各各至心受持佛語不制四部弟子出家行
道當如佛敎。釋曰。受＿二-持佛敎＿一。
經。爾時大衆十八梵天王六欲諸天子皆悉嘆言當爾之
時世間空虛是無佛世。釋曰。諸天王等。嗟＿二-嘆惡＿一時。無佛
世也。
【仁王経問答一巻コマ１右頁から最終頁を転写】
【上段】
經。爾時無量大衆中百億菩薩彌勒師子月等百億舍利
弗須菩提五百億十八梵六欲諸天三界六道阿須輪王等。
釋曰。自下大衆奉行。初能受人。後所受法。約＿レ初有＿レ 三。一
列＿二百億菩薩＿一。二列＿二百億舍利弗等＿一。三列＿二 五百億天子等＿一。
經。聞佛所說護佛果因緣護國土因緣歡喜無量為佛作
禮受持般若波羅蜜。釋曰。顯＿二所受法＿一。聞＿二佛所＿レ說二護因
緣＿一。頂＿二-戴受＿三-持奉行之法＿一。
永祿九寫 【長い四角】 山隱覺情
天正十年三月十二日於＿二興福寺光明院家＿一書＿レ之
覺 秀 之
[一本奥云]
空 圓 筆
永祿四《割書：辛｜酉》年二月日興福寺春覺房擬講以御本書
寫一校畢 法隆寺寂慶良忍房《割書：俗三十才》
【下段】
《割書：寫本云》
寬保改元十月下旬書寫畢 《割書：戒壇｜門人》沙彌默暉
寶曆改元《割書：寬延｜四年》辛未十二月十五日書寫了
一校《割書：幷》愚音傍註了。中卷逸失誠可惜哉追可尋求
補之矣 寶生院成慶《割書：六十七齡》
仁王護國經疏下卷《割書：終》
【九十三行目の[ ]は亀甲括弧】
現代語訳
【右頁上段】
「五濁」と言うのは、これは濁穢の義である。一に寿濁、二に劫濁、三に煩悩濁、四に見濁、五に有情濁である。
経に「明らかに制法を作り、我が四部弟子比丘比丘尼をして出家行道を聴さず、また復た仏像の形を造作することを聴さず」とある。釈して曰く、滅法の過失を弁ずる。
経に「統官を立てて衆を制し、籍に安んじて僧を記し、比丘地に白衣の高座を立て、兵奴を比丘と為し、別請の法を受け、知識比丘と共に一心と為し、親善比丘の為に斎会を作して福を求むるは、外道法の如くにして、都て吾が法に非ず」とある。釈して曰く、四つの邪過を立てる。一に官を立て、二に地を立て、三に兵を立て、四に別請である。余経に云う、五百羅漢を別請するとも、僧中の一凡夫僧に如かず。若し別請する者は、これは外道法にして、七仏の法に非ず。
経に「当にその時、正法将に滅せんとして久しからず」とある。釈して曰く、過失を結ぶ。
経に「大王よ、吾が道を壊乱するは、これ汝等の自作なり」とある。釈して曰く、四部行の乱を誡める。
経に「威力を自恃して我が四部弟子を制す」とある。釈して曰く、過相を弁ずる。
経に「百姓疾病にして苦難ならざるは無し、これ破国の因縁なり」とある。釈して曰く、その果報を顕す。
経に「五濁の罪過を説けば、劫を窮むとも尽きず」とある。釈して曰く、過失の重きを結ぶ。
経に「大王よ、法末世の時に諸々の比丘四部弟子国王大臣有りて、各々非法の行を作す」とある。釈して曰く、法に依らざる過失を誡禁する。
経に「横に仏法衆僧と大きな非法を作し、諸々の罪過を作す」とある。釈して曰く、別に過相を顕す。
【右頁下段】
経に「非法非律もて比丘を繋縛すること獄囚の法の如し」とある。釈して曰く、非法に囚禁する。
経に「当にその時、法滅すること久しからず」とある。釈して曰く、過失の重きを結成する。
経に「大王よ、我が滅度の後、未来世中に四部弟子諸々の小国王太子王子及びこれ三宝を任持護持する者、転じて更に三宝を滅破せん」とある。釈して曰く、自毀を誡約する。初めに自毀、次に悪を起こし、後に報いを招く。
経に「師子身中の虫の如く、自ら師子を食するも、外道に非ず」とある。釈して曰く、譬喻を挙げて重ねて釈する。蓮花面経の如く、仏が阿難に告げて言う、譬えば師子の命終の身の如く、若しは空地水陸の有する所の衆生、師子身肉を食することを驚かず。唯だ師子、自ら諸虫を生じ、還ってその肉を食す。阿難よ、我が仏法は、余の能く破する所に非ず。これ我が法中の諸々の悪比丘、我が三大劫勤行精進して集める所の仏法を破る。
経に「多く我が仏法を壊して大罪過を得、正教衰薄して民正行無く、以て漸く悪を為し、その寿日々に減じて百歳に至る」とある。釈して曰く、悪を起こすに三つ有り。一に法を壊して罪を得、二に正教行われず、三に悪を増し寿を減ずる。
経に「人仏教を壊せば復た孝子無く、六親和せず、天神祐けず、疾疫悪鬼日々来たりて侵害し、災怪首尾連なって縦横に過ぐ」とある。釈して曰く、現報の災いを招く。恒に絶えざる故である。「六親」と言うのは、父母兄弟夫妻である。
経に「死して地獄餓鬼畜生に入る」とある。釈して曰く、生報を明かす。
【左頁上段】
経に「若し出でて人と為れば兵奴の果報なり」とある。釈して曰く、後報を明かす。
経に「響の如く影の如く、人夜書して火滅するも字存するが如し」とある。釈して曰く、譬喩を挙げて法を顕す。初めは現報を譬える。声形有れば響影有るが如く、必ず現業有り。所報定んで同時なる故である。後の譬喩は、生後報を譬える。人夜書して火滅するも字存するが如く、現業滅すと雖も、二報なお存す。或いは可なり。前は通じて三時を譬える。若し三業有らば、必ず果随有り。明処を奪えば必ず闇影有るが如し。
経に「三界の果報も亦復た是の如し」とある。釈して曰く、法に合せて知るべし。
経に「大王よ、未来世中に一切の国王太子王子四部弟子、横に仏弟子に書記制戒を与えて白衣の法の如く兵奴の法の如くす」とある。釈して曰く、第五に僧を制するに過有るを誡める。
経に「若し我が弟子比丘比丘尼、籍を立てて官の使する所と為れば、都て我が弟子に非ず、これ兵奴の法なり」とある。釈して曰く、使役を明かす。
経に「統官を立てて僧を摂し、僧籍を典主し、大小僧統共に相攝縛すること獄囚の法、兵奴の法の如し」とある。釈して曰く、摂録に過有り。
経に「当にその時、仏法久しからず」とある。釈して曰く、過失を顕示する。
経に「大王よ、未来世中に諸々の小国王四部弟子、自らこの罪を作して破国の因縁、身自らこれを受けん、仏法僧に非ず」とある。釈して曰く、自過を誡める。自作自受のみ。
【左頁下段】
経に「大王よ、未来世中にこの経を流通するは七仏の法器、十方諸仏の常に行ずる所の道なり」とある。釈して曰く、深信を誡める。
経に「諸々の悪比丘多く名利を求め、国王太子王子の前において自ら仏法を破する因縁、破国の因縁を説く」とある。釈して曰く、悪を顕示する。比丘自ら説いて、法を破するを為し、国王をして作さしむ、これを破国と名づける。
経に「その王別かず、この語を信聴して横に法制を作し、仏戒に依らず」とある。釈して曰く、王等を明かす。名利を求むるを知らず、択ばずして即ち聴く。用いて災禍有り。
経に「これを仏を破り国を破する因縁と為す、当にその時、正法滅すること久しからず」とある。釈して曰く、重ねて過失を示す。他の諂語を信じ、仏語に依らず、これ国を破する因縁なり。
経に「その時十六大王、仏の七誡の説く所の未来世事を聞いて悲啼涕泣し、声三千に動じ、日月五星二十八宿光を失って現れず」とある。釈して曰く、以下大衆奉持する。
経に「時に諸王等各々至心に仏語を受持し、四部弟子の出家行道を制せず、当に仏教の如くすべし」とある。釈して曰く、仏教を受持する。
経に「その時大衆十八梵天王六欲諸天子皆悉く嘆じて言う、当にその時、世間空虚にして、これ無仏の世なり」とある。釈して曰く、諸天王等、悪時を嗟嘆す。無仏世なり。
【仁王経問答一巻最終部分】
【上段】
経に「その時無量大衆中百億菩薩弥勒師子月等、百億舎利弗須菩提、五百億十八梵六欲諸天三界六道阿修羅王等」とある。釈して曰く、以下大衆奉行する。初めに能受の人、後に所受の法。初めに約して三つ有り。一に百億菩薩を列ね、二に百億舎利弗等を列ね、三に五百億天子等を列ぬ。
経に「仏の説く所の仏果を護する因縁、国土を護する因縁を聞いて歓喜無量、仏の為に作礼し般若波羅蜜を受持す」とある。釈して曰く、所受の法を顕す。仏の説く所の二護の因縁を聞いて、頂戴して奉行の法を受持する。
永禄九年写 山隠覚情
天正十年三月十二日興福寺光明院家において之を書す
覚秀之
[一本奥云]
空円筆
永禄四年二月日興福寺春覚房擬講御本を以て書写一校畢
法隆寺寂慶良忍房（俗三十才）
【下段】
写本云う
寛保改元十月下旬書写畢 戒壇門人沙弥默暉
宝暦改元辛未十二月十五日書写了
一校并びに愚音傍注了。中巻逸失誠に惜しむべし、追って尋求して之を補うべし
宝生院成慶（六十七齢）
仁王護国経疏下巻（終）
英語訳
【Right page, upper section】
The "five turbidities" refers to the meaning of muddiness and defilement. First, lifespan turbidity; second, kalpa turbidity; third, affliction turbidity; fourth, view turbidity; fifth, sentient being turbidity.
The sutra says: "Clearly making restrictive laws, not allowing my four groups of disciples, monks and nuns, to leave home and practice the Way, and also not allowing them to create Buddha images." Commentary: This discusses the faults of destroying the Dharma.
The sutra says: "Establishing controlling officials to restrict the community, registering monks in records, establishing high seats for laypeople in monks' places, making soldiers and slaves into monks, receiving the dharma of separate invitations, uniting with learned monks in one mind, making feast assemblies for virtuous monks to seek merit - this is like non-Buddhist dharma and is entirely not my Dharma." Commentary: This establishes four evil faults: first establishing officials, second establishing places, third establishing soldiers, fourth separate invitations. Other sutras say: Even separately inviting five hundred arhats does not compare to [inviting] one ordinary monk from the sangha. Those who make separate invitations follow non-Buddhist dharma, not the dharma of the seven Buddhas.
The sutra says: "At that time, the True Dharma will perish before long." Commentary: This concludes the faults.
The sutra says: "Great King, the destruction and disruption of my Way is your own doing." Commentary: This warns against disrupting the practices of the four groups.
The sutra says: "Relying on威力 to control my four groups of disciples." Commentary: This discusses the characteristics of the faults.
The sutra says: "The people suffer from illness and hardship without exception - this is the cause of destroying the nation." Commentary: This reveals their karmic retribution.
The sutra says: "Speaking of the sins and faults of the five turbidities would not be exhausted even through countless kalpas." Commentary: This concludes the gravity of the faults.
The sutra says: "Great King, in the final Dharma age, there will be monks, four groups of disciples, kings, and great ministers who each perform unlawful acts." Commentary: This warns and prohibits the fault of not following the Dharma.
The sutra says: "Acting unlawfully toward the Buddha-Dharma and sangha, creating great unlawful acts and various sins." Commentary: This separately reveals the characteristics of faults.
【Right page, lower section】
The sutra says: "Unlawfully and against the vinaya, binding monks like the treatment of prisoners." Commentary: Unlawfully imprisoning them.
The sutra says: "At that time, the Dharma will perish before long." Commentary: This concludes and establishes the gravity of the faults.
The sutra says: "Great King, after my parinirvana, in future ages, the four groups of disciples, various minor kings, crown princes, and princes, including those who maintain and protect the Three Jewels, will turn and further destroy the Three Jewels." Commentary: This warns about self-destruction. First self-destruction, then arising evil, then attracting retribution.
The sutra says: "Like insects within a lion's body that eat the lion themselves - this is not from non-Buddhists." Commentary: Using analogy to provide further explanation. As in the Lotus-Face Sutra, the Buddha told Ananda: "It is like when a lion dies - whether in empty places, on land, or in water, all existing beings do not dare to eat the lion's flesh. Only the lion itself produces various insects that then eat its flesh. Ananda, my Buddha-Dharma cannot be destroyed by others. It is the evil monks within my Dharma who destroy the Buddha-Dharma that I accumulated through diligent practice over three great kalpas."
The sutra says: "Greatly destroying my Buddha-Dharma and obtaining great sins, with true teaching declining and people having no proper conduct, gradually becoming evil, their lifespans daily decreasing to one hundred years." Commentary: Arising evil has three aspects: first, destroying Dharma and obtaining sin; second, true teaching not being practiced; third, increasing evil and decreasing lifespan.
The sutra says: "When people destroy Buddha's teaching, there are no longer filial children, the six relatives are not harmonious, heavenly spirits do not protect them, epidemic diseases and evil spirits come daily to cause harm, disasters and strange phenomena occur continuously." Commentary: This attracts the disasters of present retribution. Because they never cease. "Six relatives" refers to parents, brothers, and spouses.
The sutra says: "Upon death, they enter hell, hungry ghost, and animal realms." Commentary: This clarifies birth retribution.
【Left page, upper section】
The sutra says: "If reborn as humans, they receive the retribution of being soldiers and slaves." Commentary: This clarifies future retribution.
The sutra says: "Like an echo, like a shadow, like when a person writes at night and though the fire dies out, the characters remain." Commentary: Using analogies to reveal the dharma. First analogizing present retribution. Just as having sound and form produces echo and shadow, there must be present karma. The reported results are definitely simultaneous. The later analogy compares birth and future retribution. Like a person writing at night - though the fire dies out, the characters remain. Though present karma perishes, the two retributions still exist. Or possibly, the former generally analogizes the three times. If there are three karmas, there must be corresponding fruits. Just as where there is brightness, there must be dark shadows.
The sutra says: "The karmic retribution of the three realms is also like this." Commentary: This should be understood as matching the dharma.
The sutra says: "Great King, in future ages, all kings, crown princes, princes, and four groups of disciples will wrongfully impose written regulations and precepts on Buddha's disciples, treating them like laypeople's laws, like soldiers' and slaves' laws." Commentary: The fifth warning about the fault of controlling monks.
The sutra says: "If my disciples, monks and nuns, are registered and made to serve officials, they are entirely not my disciples - this is the law of soldiers and slaves." Commentary: This clarifies forced service.
The sutra says: "Establishing controlling officials to govern monks, managing monk registries, with major and minor monk administrators mutually controlling and binding each other like prisoner laws, soldier and slave laws." Commentary: There are faults in administrative control.
The sutra says: "At that time, the Buddha-Dharma will not last long." Commentary: This reveals and demonstrates the faults.
The sutra says: "Great King, in future ages, various minor kings and four groups of disciples will create these sins themselves as causes for destroying the nation, and they themselves will receive the consequences - this is not [the fault of] the Buddha, Dharma, and Sangha." Commentary: This warns about one's own faults. One creates and receives the consequences oneself.
【Left page, lower section】
The sutra says: "Great King, circulating this sutra in future ages is the Dharma vessel of the seven Buddhas, the path constantly practiced by Buddhas of the ten directions." Commentary: This warns about deep faith.
The sutra says: "Various evil monks, greatly seeking fame and profit, will speak before kings, crown princes, and princes about causes for destroying Buddha-Dharma and causes for destroying nations." Commentary: This reveals and demonstrates evil. Monks speak for themselves to destroy the Dharma, causing kings to act - this is called destroying the nation.
The sutra says: "Those kings, not discriminating, will believe and listen to these words, wrongfully creating legal systems not based on Buddha's precepts." Commentary: This clarifies kings and others. Not knowing they seek fame and profit, not choosing but immediately listening. Using this brings disasters and calamities.
The sutra says: "This becomes the cause for destroying Buddha and destroying the nation. At that time, the True Dharma will perish before long." Commentary: This repeatedly demonstrates the faults. Believing others' flattering words and not relying on Buddha's words - this is the cause of destroying the nation.
The sutra says: "At that time, the sixteen great kings, hearing the future age events spoken by the Buddha's seven warnings, wept and cried bitterly, their voices shaking the three thousand [worlds], and the sun, moon, five planets, and twenty-eight constellations lost their light and did not appear." Commentary: Below the great assembly maintains and upholds.
The sutra says: "At that time, all the kings each wholeheartedly received and maintained the Buddha's words, not restricting the four groups of disciples from leaving home and practicing the Way, acting according to Buddha's teaching." Commentary: Receiving and maintaining Buddha's teaching.
The sutra says: "At that time, the great assembly of eighteen Brahma kings and princes of the six desire [heavens] all sighed and said: 'At that time the world will be empty - this is an age without Buddha.'" Commentary: The various heavenly kings and others lament the evil times. It is an age without Buddha.
【Final section of the Benevolent Kings Sutra Commentary, Volume One】
【Upper section】
The sutra says: "At that time, among the immeasurable great assembly were one hundred billion bodhisattvas including Maitreya and Lion Moon, one hundred billion including Śāriputra and Subhūti, five hundred billion of the eighteen Brahmās and princes of the six desire heavens, beings of the three realms and six paths, and asura kings." Commentary: Below the great assembly practices accordingly. First the people who receive, then the dharma received. Regarding the first, there are three: first listing one hundred billion bodhisattvas, second listing one hundred billion including Śāriputra, third listing five hundred billion heavenly princes and others.
The sutra says: "Hearing what the Buddha explained about the causes for protecting Buddha-fruit and the causes for protecting the nation, [they were] immeasurably joyful, paid respect to the Buddha, and received and maintained the Prajñāpāramitā." Commentary: This reveals the received dharma. Hearing the Buddha's explanation of the two protective causes, they reverently received and maintained the dharma of practice.
Copied in Eiroku 9 [1566] Sannin Kakujō
Written at Kōfuku-ji Kōmyō-in on the 12th day of the 3rd month of Tenshō 10 [1582]
Kakushū
[One version's postscript says]
Kūen's writing
Eiroku 4 [1561] 2nd month, copied and collated using the master's text by Spring Enlightenment Hermitage's candidate lecturer at Kōfuku-ji
Hōryū-ji Jakukei Ryōnin Hermitage (layman, 30 years old)
【Lower section】
The manuscript states:
Completed copying in late 10th month of Kanpō 1 [1741] Novice Mokki, student of the Precept Platform
Completed copying on the 15th day of 12th month, Hōreki 1 [1751] Kanoe-Hitsuji
Completed one collation and marginal notes by this humble person. The middle volume is truly regrettably lost and should be sought and supplemented in the future.
Hōshō-in Jōkei (67 years old)
Benevolent Kings Protecting the Nation Sutra Commentary, Lower Volume (End)