一　仁王護国経疏三巻 - 翻刻

翻刻

【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
二我今下歎＿二說利益＿一。校量中歎＿下月光所說功德如＿二大海
水＿一。十地菩薩說如＿中海一渧＿上。又解。不＿レ然。月光所說如＿二海一
渧＿一。十地菩薩說如＿二大海水＿一。以＿二是勝＿一故。《割書：經文｜思之》　第二利益
中有＿レ 三。初我今下約＿二釋迦所說＿一以明＿三月光說眞能益＿二衆
生＿一。去來今下約＿二 三世佛＿一述＿二印可＿一。三三賢下約＿二 四十賢
聖＿一歎＿二月光王分義功德＿一。校量竟。
善男子是十四法門三世一切衆生一切三《割書：[考]三下恐｜脫世字》諸佛
之所＿二修習＿一未來諸佛亦復如＿レ是若一切諸佛菩薩不＿レ由＿二
此門＿一得＿二薩婆若＿一者無＿レ有＿二是處＿一何以故一切諸佛及菩薩
無＿二異路＿一故　善男子是十四法門下。大段第五牒＿二 上所說＿一結
勸修學。就＿レ 中有＿レ 三。第一明＿三 三世同修＿二顯行要勝＿一。第二若
有人聞下歎＿レ益歡《割書：[考]歡字｜恐勸》修。第三時諸衆中十億下明＿二聞＿レ說
獲＿一レ益。就＿二初顯行要勝中＿一有＿レ 二。初正明＿二 三世同修同證＿一。
二若一切諸佛菩薩不由下。明＿二 上同修同證所以＿一。三何以
故下傳釋＿二 上同修意＿一以＿レ無＿二異道＿一故。若有人聞下第二歎
益勸修。就＿レ 中有＿レ 二。初更列＿二 十四忍名＿一。二是人超過下歎＿二
經功能＿一。

【右頁下段】
是故一切諸善男子若有人聞＿二諸忍法門信忍止忍堅忍
善覺忍離達忍明惠忍焰慧忍勝惠忍法現忍遠達忍等覺
忍慧光忍灌頂忍圓覺忍＿一者　初列＿二 十四忍名＿一。一信忍謂
習種姓。二止忍謂性種性。三堅忍謂道種性。四善覺忍
謂初地。五離達忍謂二地。六明惠忍謂三地。七焰惠忍
謂四地。八勝惠忍謂五地。九法現忍謂六地。十遠達忍
謂七地。十一等覺忍謂八地。十二惠光忍謂九地。十三
灌頂忍謂第十地。十四圓覺忍謂佛地。如來萬德。《割書：文》
是人超＿二-過百劫千劫無量恆河沙生生苦難＿一入＿二此法門＿一現
身得報　疏云。是人超過下第二明＿レ歎經功能＿一。《割書：文》
時諸衆中有＿二 十億同名虛空藏海菩薩＿一歡＿二喜法樂＿一各各
散＿レ華於＿二虛空中＿一變成＿二無量花臺＿一 上有＿二無量大衆＿一說＿二 十四
正行＿一 十八梵六欲天王亦散＿二寶花＿一各座＿二虛空臺上＿一說＿二 十
四正行＿一受持讀誦解＿二其義理＿一無量諸鬼神現身修＿二-行般若
波羅蜜＿一　疏云。時諸下大衆聞法獲益散花供養文有＿レ 三。
初菩薩歡喜供養。十四忍名＿二 十四正行＿一。二十八梵天歡
喜供養。三無量鬼神下明＿二鬼神供養＿一。略不＿レ明＿二餘衆《割書：[傍]六｜欲也》

【左頁上段】
供養＿一言＿二 十八梵＿一者。初禪有＿レ 二謂一梵衆二梵輔三大梵。
二禪有＿レ 三一小光二無量三光音。三禪有＿レ 三一小淨二遍
淨三無量淨。第四禪有＿レ 九。一福生《割書：[考]福生｜恐無雲》二福雲《割書：[考]雲｜恐生》三廣
果。此三天凡聖共住。四無想天唯外道凡夫住。五無煩六
無熱七善現八善可見《割書：[考]可見二字｜一本作見天》九色究竟。此五唯那含
等聖人住。唯第四禪有＿二 九地＿一故云＿二 十八梵＿一。不＿レ說＿二無色界＿一。
言＿二鬼神現身修行＿一者。以＿二其過去修敬＿一故。令＿下得＿三修＿二-行波
若＿一以＿二其毁＿一レ戒故隨＿中鬼中＿上答＿二第二問＿一明＿二利他行相＿一竟。《割書：文》
佛告＿二大王＿一汝先言＿二云何衆生相可＿一レ化若＿下以＿二幻化身＿一《割書：[傍]能｜化》
見＿中幻化者＿上是菩薩眞行＿二-化衆生＿一　疏云。第三佛告大王汝
先言下。答＿二前所化衆生問＿一。文有＿レ 三。第一欲＿レ答故牒＿二其
問＿一。故云何衆生相可化￣ト《割書：云》。第二若幻化下正答。第三時衆
下明＿二得益＿一。就＿二正答中＿一有＿レ 二。初就＿二悟入＿一以答。亦名＿二略答＿一
亦名＿下爲＿二無所得＿一以答＿上。文云＿二若以幻化者眞行化衆生＿一。若
知＿二身相本自不生＿一。爲＿レ化＿二衆生＿一故名＿二幻化者＿一。衆生本來不＿レ
有而今言＿レ化者。以＿二不＿レ有而有＿一故云＿二見幻化＿一也。知＿二能化
所化本來淸淨＿一故。云＿二眞行化衆生＿一也《割書：文》

【左頁下段】
衆生識初一念識異＿二木石＿一　疏云。衆生識初一念下。第二
廣答。亦云＿二約生用答＿一《割書：[傍]化｜用義》亦云＿二約俗諦約有答＿一。文有＿レ 五。
初定＿三是善惡心異＿二木石＿一。第二色名色蓋下出＿二 五陰名＿一。第
三蓋者下明＿二 一切法結＿二-屬世諦＿一。初云＿二衆生識初一念識異
木石生得善生得惡惡爲無量惡識本乃至地獄《割書：[考]乃至地獄｜之四字藏疏》
《割書：無》善爲無量善識本乃至金剛菩薩＿一。解者不同。不＿レ能＿二具
出＿一。今且依＿レ經以釋。涅槃經云。如＿下雪山藥如＿レ是一味隨＿二其
流處＿一有＿中種々味＿上。《割書：[考]味下藏疏有其｜藥眞味之四字》停留在＿レ山猶如＿二滿月＿一。合
譬云＿二 一味＿一者。譬＿二佛性＿一以＿二煩惱＿一故生＿二種々味＿一。所謂地獄
畜生等。今謂一味者。卽是無所得不二之眞性也。復云。
如＿レ是一味隨＿二其流處＿一有＿二種々味異＿一者。依＿二無所得眞性＿一
起＿二有所得妄想＿一卽成＿二無明煩惱＿一。起＿レ業成＿二 六道報＿一也。又大
品云。諸法無所有￣ナレトモ如＿レ是有￣ナリ。如＿レ是有無所有。是事
不＿レ知名爲＿二無明＿一。實相與＿二無明住地＿一本來無＿二前後＿一。但衆生
出＿二《割書：[考]出｜恐於》無所有中＿一横生＿二憶想分別＿一長流＿二 六通＿一。反＿レ迷得＿レ解
知＿二煩惱本來是涅槃＿一有＿二何初後＿一。故此經云＿二初一念識支＿一
本識解性。故木石耳。《割書：文》

現代語訳

【右頁上段】
二に「我今」以下で説の利益を嘆ず。校量の中で月光の所説功徳を大海水の如しと嘆ず。十地菩薩の説は海の一滴の如し。また解釈する。そうではない。月光の所説は海の一滴の如く、十地菩薩の説は大海水の如し。これが勝れているからである。

第二の利益中に三つある。初めに「我今」以下で釈迦の所説について月光説が真に衆生を益することを明かす。「去来今」以下で三世仏について述印可する。三に「三賢」以下で四十賢聖について月光王分義功徳を嘆ず。校量が終わる。

善男子、この十四法門は三世一切衆生、一切三世諸仏の修習する所である。未来諸仏もまたかくの如し。もし一切諸仏菩薩がこの門によらずして薩婆若を得るということは有り得ない。何故かというと、一切諸仏及び菩薩は異路無きからである。

「善男子、この十四法門」以下、大段第五で上の所説を牒して修学を結勧する。その中に三つある。第一に三世同修して行要勝を顕すことを明かす。第二に「若有人聞」以下で益を嘆じて修を勧める。第三に「時諸衆中十億」以下で説を聞いて益を獲ることを明かす。初めの行要勝を顕す中に二つある。初めに正しく三世同修同証を明かす。二に「若一切諸仏菩薩不由」以下で、上の同修同証の所以を明かす。三に「何以故」以下で上の同修の意を伝釈する。異道無きをもってのゆえである。「若有人聞」以下第二で益を嘆じて修を勧める。その中に二つある。初めに更に十四忍の名を列ねる。二に「是人超過」以下で経の功能を嘆ず。

【右頁下段】
この故に一切諸善男子よ、もし人ありて諸忍法門、信忍、止忍、堅忍、善覚忍、離達忍、明慧忍、焔慧忍、勝慧忍、法現忍、遠達忍、等覚忍、慧光忍、灌頂忍、円覚忍を聞く者は。

初めに十四忍の名を列ねる。一に信忍とは習種姓を謂う。二に止忍とは性種姓を謂う。三に堅忍とは道種姓を謂う。四に善覚忍とは初地を謂う。五に離達忍とは二地を謂う。六に明慧忍とは三地を謂う。七に焔慧忍とは四地を謂う。八に勝慧忍とは五地を謂う。九に法現忍とは六地を謂う。十に遠達忍とは七地を謂う。十一に等覚忍とは八地を謂う。十二に慧光忍とは九地を謂う。十三に灌頂忍とは第十地を謂う。十四に円覚忍とは仏地を謂う。如来万徳である。

この人は百劫千劫無量恒河沙生生の苦難を超過し、この法門に入って現身に報を得る。

疏に云う、「この人超過」以下第二で経の功能を嘆ずることを明かす。

時に諸衆中に十億の同名虚空蔵海菩薩有り、法楽を歓喜し、各各華を虚空中に散じ、無量の花台と変成し、上に無量の大衆有りて十四正行を説く。十八梵六欲天王もまた宝花を散じ、各虚空台上に座して十四正行を説き、受持読誦してその義理を解す。無量の諸鬼神現身して般若波羅蜜を修行す。

疏に云う、「時諸」以下で大衆法を聞いて益を獲て散花供養する。文に三つある。初めに菩薩歓喜供養。十四忍を十四正行と名づける。二に十八梵天歓喜供養。三に「無量鬼神」以下で鬼神供養を明かす。略して余衆供養を明かさず。

【左頁上段】
「十八梵」と言うのは、初禅に二つあり、一に梵衆、二に梵輔、三に大梵。二禅に三つあり、一に小光、二に無量、三に光音。三禅に三つあり、一に小浄、二に遍浄、三に無量浄。第四禅に九つある。一に福生、二に福雲、三に広果。この三天は凡聖共住する。四に無想天は唯外道凡夫のみ住む。五に無煩、六に無熱、七に善現、八に善可見、九に色究竟。この五つは唯那含等聖人のみ住む。唯第四禅に九地あるがゆえに十八梵と云う。無色界は説かない。

「鬼神現身修行」と言うのは、その過去の修敬によって般若を修行することを得しめ、その戒を毀ったがゆえに鬼中に随うからである。第二問に答えて利他行相を明かし竟わる。

仏、大王に告ぐ、汝先に言えらく「云何が衆生相化すべき」と。もし幻化身をもって幻化を見る者あれば、これ菩薩真に衆生を行化するなり。

疏に云う、第三「仏大王に告ぐ汝先に言う」以下で、前の所化衆生問に答える。文に三つある。第一に答えんと欲するがゆえにその問を牒す。ゆえに「云何が衆生相化すべき」と云う。第二に「若幻化」以下で正答する。第三に「時衆」以下で得益を明かす。正答中に二つある。初めに悟入に就いて答える。また略答と名づけ、また無所得をもって答えると名づける。文に「もし幻化をもって者真に衆生を行化す」と云う。もし身相本自不生を知れば、衆生を化せんがために幻化者と名づける。衆生本来有らずして今化と言うは、有らずして有るをもってのゆえに見幻化と云うなり。能化所化本来清浄なることを知るがゆえに、真に衆生を行化すと云うなり。

【左頁下段】
衆生識の初一念識は木石に異なる。

疏に云う、「衆生識初一念」以下、第二の広答。また生用に約して答えると云い、また俗諦に約し有に約して答えると云う。文に五つある。初めに善悪心が木石に異なることを定める。第二に「色名色蓋」以下で五陰の名を出す。第三に「蓋者」以下で一切法が世諦に結属することを明かす。初めに「衆生識初一念識木石に異なり、生得善生得悪、悪は無量悪識の本となり乃至地獄、善は無量善識の本となり乃至金剛菩薩」と云う。解者同じからず、具に出すこと能わず。今且く経に依って釈す。涅槃経に云う、雪山の薬の如くかくの如く一味なるも、その流処に随って種々の味あり。山に停留するは満月の如し。合譬して「一味」と云うは、仏性を譬え、煩悩をもってのゆえに種々味を生ず。いわゆる地獄畜生等である。今一味と謂うは、即ちこれ無所得不二の真性なり。復た云う、かくの如く一味なるもその流処に随って種々味異あるとは、無所得真性に依って有所得妄想を起こし、即ち無明煩悩となり、業を起こして六道報となるなり。また大品に云う、諸法無所有なれども、かくの如く有なり。かくの如く有にして無所有なり。この事を知らざるを無明と名づける。実相と無明住地は本来前後無し。ただ衆生無所有中より横に憶想分別を生じ、六通に長流す。迷に反して解を得、煩悩本来これ涅槃なることを知れば、何の初後あらんや。ゆえにこの経に初一念識支と云う。本識解性なるがゆえに木石に耳なり。

英語訳

【Upper section of right page】
Second, from "I now" below praises the benefits of the teaching. In the comparison section, it praises Moon Light's explained merit as being like the water of a great ocean. The bodhisattva of the tenth ground's explanation is like one drop of the ocean. Another interpretation: Not so. Moon Light's explanation is like one drop of the ocean, while the tenth ground bodhisattva's explanation is like the water of a great ocean, because this is superior.

In the second section on benefits, there are three parts. First, from "I now" below, regarding Śākyamuni's explanation, it clarifies that Moon Light's teaching truly benefits sentient beings. From "past-future-present" below, regarding the three-time buddhas, it states approval. Third, from "three worthies" below, regarding the forty worthies and sages, it praises Moon Light King's partial-meaning merit. The comparison is complete.

Good sons, these fourteen dharma-gates are what all sentient beings of the three times and all buddhas of the three times cultivate. Future buddhas are also thus. If all buddhas and bodhisattvas did not attain sarvajna through these gates, this would be impossible. Why? Because all buddhas and bodhisattvas have no different path.

From "Good sons, these fourteen dharma-gates" below, major section five quotes the above explanations and concludes by encouraging cultivation. Within this are three parts. First, clarifying that the three times practice together, revealing the supreme excellence of practice. Second, from "if someone hears" below, praising benefits and encouraging cultivation. Third, from "at that time among the assembly, ten billion" below, clarifying obtaining benefits from hearing the teaching. In the first section revealing supreme practice excellence, there are two parts. First, correctly clarifying that the three times practice together and realize together. Second, from "if all buddhas and bodhisattvas do not depend on" below, clarifying the reason for the above shared practice and realization. Third, from "why?" below, explaining the meaning of the above shared practice—because there is no different path. From "if someone hears" below, the second praises benefits and encourages cultivation. Within this are two parts. First, further listing the names of the fourteen forbearances. Second, from "this person transcends" below, praising the sutra's efficacious power.

【Lower section of right page】
Therefore, all good sons, if someone hears these forbearance dharma-gates—faith forbearance, stopping forbearance, firm forbearance, good awakening forbearance, separation-penetration forbearance, bright wisdom forbearance, flame wisdom forbearance, supreme wisdom forbearance, dharma-manifestation forbearance, far-penetration forbearance, equal awakening forbearance, wisdom-light forbearance, consecration forbearance, perfect awakening forbearance—

First listing the names of the fourteen forbearances. First, faith forbearance means the habit-seed nature. Second, stopping forbearance means the inherent-seed nature. Third, firm forbearance means the path-seed nature. Fourth, good awakening forbearance means the first ground. Fifth, separation-penetration forbearance means the second ground. Sixth, bright wisdom forbearance means the third ground. Seventh, flame wisdom forbearance means the fourth ground. Eighth, supreme wisdom forbearance means the fifth ground. Ninth, dharma-manifestation forbearance means the sixth ground. Tenth, far-penetration forbearance means the seventh ground. Eleventh, equal awakening forbearance means the eighth ground. Twelfth, wisdom-light forbearance means the ninth ground. Thirteenth, consecration forbearance means the tenth ground. Fourteenth, perfect awakening forbearance means the buddha ground—the Tathagata's ten thousand virtues.

This person transcends hundreds of kalpas, thousands of kalpas, immeasurable Ganges-sand lifetimes of suffering and difficulty, enters this dharma-gate, and obtains reward in the present body.

The commentary says: From "this person transcends" below, the second clarifies praising the sutra's efficacious power.

At that time in the assembly there were ten billion bodhisattvas with the same name Ākāśagarbha-sāgara, rejoicing in dharma-bliss, each scattering flowers in empty space, transforming into immeasurable flower platforms with immeasurable great assemblies above explaining the fourteen correct practices. The eighteen Brahmā and six desire-realm heavenly kings also scattered jeweled flowers, each sitting on empty-space platforms explaining the fourteen correct practices, upholding, reading, reciting, and understanding their meaning and principle. Immeasurable ghosts and spirits manifested bodies to cultivate prajñāpāramitā.

The commentary says: From "at that time the various" below, the great assembly heard the dharma, obtained benefits, and scattered flowers in offering. The text has three parts. First, bodhisattvas' joyful offering. The fourteen forbearances are called the fourteen correct practices. Second, eighteen Brahmā heavens' joyful offering. Third, from "immeasurable ghosts and spirits" below, clarifying ghosts and spirits' offerings. It briefly does not clarify other assemblies' offerings.

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Speaking of "eighteen Brahmā" means: The first dhyāna has three—first Brahmā-retinue, second Brahmā-ministers, third Great Brahmā. The second dhyāna has three—first Lesser Light, second Immeasurable, third Light-Sound. The third dhyāna has three—first Lesser Purity, second Universal Purity, third Immeasurable Purity. The fourth dhyāna has nine: first Merit-Birth, second Merit-Cloud, third Vast Fruit. These three heavens are dwelt in by both ordinary beings and sages. Fourth, the Unconscious Heaven is dwelt in only by non-Buddhist ordinary beings. Fifth Cloudless, sixth Heatless, seventh Good Appearance, eighth Good Vision, ninth Form Ultimate—these five are dwelt in only by non-returners and other sages. Only the fourth dhyāna has nine grounds, hence called "eighteen Brahmā." The formless realm is not mentioned.

Speaking of "ghosts and spirits manifesting bodies to practice" means because of their past cultivation of reverence, they are enabled to cultivate prajñā, and because they destroyed precepts, they follow among ghosts. This completes answering the second question, clarifying the characteristics of benefiting others.

The Buddha told the great king: "You previously asked, 'How can sentient being characteristics be transformed?' If with an illusory transformation body one sees illusory transformation, this is a bodhisattva truly practicing transformation of sentient beings."

The commentary says: The third, "The Buddha told the great king, you previously said" below answers the previous question about sentient beings to be transformed. The text has three parts. First, wanting to answer, it quotes the question, hence saying "How can sentient being characteristics be transformed?" Second, from "if illusory transformation" below gives the correct answer. Third, from "at that time the assembly" below clarifies obtaining benefits. In the correct answer are two parts. First, answering in terms of awakening-entry, also called brief answer, also called answering in terms of no-attainment. The text says "If with illusory transformation one truly practices transforming sentient beings." If one knows bodily characteristics are fundamentally unborn, for the sake of transforming sentient beings it is called "illusory transformer." Sentient beings fundamentally do not exist, yet now speaking of transformation—because of being non-existent yet existing, it is called "seeing illusory transformation." Knowing that the transformer and the transformed are fundamentally pure, hence saying "truly practicing transformation of sentient beings."

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The initial single moment of sentient beings' consciousness differs from wood and stone.

The commentary says: From "sentient beings' consciousness initial single moment" below is the second extensive answer. Also called answering in terms of arising-function, also called answering in terms of conventional truth and existence. The text has five parts. First, determining that good and evil mind differs from wood and stone. Second, from "form called form-covering" below presents the names of the five aggregates. Third, from "covering means" below clarifies that all dharmas belong to conventional truth. First saying "sentient beings' consciousness initial single moment consciousness differs from wood and stone—innate good, innate evil, evil becomes the root of immeasurable evil consciousness up to hell, good becomes the root of immeasurable good consciousness up to vajra bodhisattvas." Interpreters differ; I cannot present all views. Now I will interpret according to the sutra. The Nirvana Sutra says: Like the medicine of Snow Mountain, being thus one flavor, following its flowing places there are various flavors. Remaining in the mountain is like the full moon. The combined analogy says "one flavor" represents buddha-nature; because of afflictions, various flavors arise—namely hell, animals, etc. Now "one flavor" means precisely the no-attainment, non-dual true nature. Again saying: Being thus one flavor yet following its flowing places having various different flavors means depending on the no-attainment true nature, arising existence-attainment false thinking, immediately becoming ignorance and afflictions, arousing karma and becoming six-realm retribution. Also the Mahāprajñāpāramitā says: Though all dharmas have no existence, they are thus existent. Being thus existent yet having no existence—not knowing this matter is called ignorance. True characteristics and the ground of ignorance fundamentally have no before or after. But sentient beings, from within no-existence, arbitrarily produce conceptual discrimination, flowing long in the six [sense-objects]. Turning from delusion to obtain understanding, knowing afflictions are fundamentally nirvana—what beginning or end could there be? Hence this sutra speaks of "initial single moment consciousness branch"—because it is fundamentally consciousness-understanding nature, it differs from wood and stone.