一　仁王護国経疏三巻 - 翻刻

翻刻

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者定＿二-執經論一文＿一以成＿二 一家之義＿一爲＿レ謬甚矣。　一。五部
八部攝在事。　五部￣ハ如＿二今經＿一。八部者大品小品光讚放
光文殊問經金剛波若道行天王問般若也。今經￣ハ天王問
攝在也。《割書：云云》
波羅蜜　到彼岸。波羅名＿二彼岸＿一蜜爲＿レ到。疏曰。捨＿レ相會＿レ實
名＿二到彼岸＿一。《割書：文》又因能達＿レ果名＿二到彼岸＿一。《割書：文》
經　名＿二修多羅＿一。此翻爲＿二法本＿一。理不＿二自發＿一籍＿レ敎以顯。敎￣ヲハ
爲＿二理本＿一。《割書：云云》思＿レ之。小乘論出＿二語義＿一。一出生出＿二-生諸義＿一故。
二涌泉義味無盡故。三顯示顯＿二-示諸義＿一。四繩墨除＿レ邪得＿レ
正故。五結鬘貫＿二-穿諸義＿一故。俗訓爲＿レ本。經者綖也。文￣ヲ經￣トシ
義￣ヲ緯《送り仮名：ト𬼀》織＿二-成行者心＿一故名＿レ經也。《割書：云云》
序品第一　發起由籍名＿レ之爲＿レ序。義類相從稱＿レ之爲＿レ品。
八内居＿レ初名＿二第一＿一也。　第二經體。以＿二 五忍十地＿一爲＿レ體。
下文五忍是菩薩法。《割書：文》　第三經宗。以＿二無生正觀＿一爲＿レ宗。
下文波若無知無見不行不受不生不滅等。《割書：文》　第四經用。
以＿二外内二護＿一爲＿レ用。内護者。下文爲諸菩薩說護佛果。《割書：文》
外護者。下文吾今爲汝說護國土。《割書：文》　第五敎相。以＿二偏

【右頁下段】
圓＿一爲＿レ相。一代說姿思＿レ之。一。八品三段分別事。序品則序
分。觀空品以下六品正宗。囑累一品流通分也。付＿二序分
中＿一大二。謂證信序發起序也。又通序別序。如來序阿難
序。經前序經後序等重重也思＿レ之。　一。五成就事。如＿レ常。
又金剛仙論作＿二 六句分別＿一。如是￣ハ表＿二信相＿一。我聞￣ハ明＿二阿難
承＿レ旨證述而不＿一レ作。一時￣ハ聞經時節。佛￣ハ化主。住￣ハ住處。
與大比丘等￣ハ同聞衆。《割書：云云》取意。
如是　何以一切經初安＿二如是＿一者。大智論第二卷云。佛
將＿二滅度＿一。阿難意沒＿二憂海＿一。阿泥盧豆是其從兄。云汝爲＿二傳
法藏人＿一不＿レ應＿レ同＿二於凡夫＿一。若有＿レ所＿レ疑須＿二及＿レ時同＿一。阿難猶
抱＿二悲感＿一。阿泥盧豆敎爲＿二 四問＿一。佛滅度後我等云何行＿レ道
誰當＿レ作＿レ師。惡口車匿云何共住。佛經初何等語置。阿難
騰＿二此問＿一佛答＿二初問＿一云。依＿二白法＿一修＿二 四念處＿一。答＿二第二問＿一
云。解脫戒經是大師。答＿二第三問＿一云。車匿￣ヲハ應＿二梵法《送り仮名：ヲ以テ》
治＿一。答＿二第四問＿一云。我三僧祇劫集＿二法藏＿一初應＿レ安＿二如是等
語＿一。三世諸佛悉如是說也。如是者信順之辭。佛法大海信
爲＿二能入＿一。《割書：云云》

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我聞　佛勅＿二阿難＿一出＿二法藏＿一時。當＿レ言＿下我從＿二佛邊＿一聞＿上。恐＿下 人
不＿レ信＿二阿難＿一以人廢道也。又云。我與＿二無我＿一無＿レ有＿レ 二。爲＿二
世俗＿一故說＿レ我耳。《割書：云云》　阿難￣ハ佛得道夜半生。年廿五始
來事＿レ佛。佛自成道所說甚多。其人竝不＿レ在＿レ座而悉稱＿二我
聞＿一者其義云何。　答報恩經第六卷具述。阿難乞＿二諸願＿一
所＿レ未＿レ聞經。願佛重說。故皆是親承也。釋論第二。阿難自
說偈云。佛初說＿レ法時爾時我不＿レ見。如＿レ是展轉聞。佛在＿二波
羅奈＿一爲＿二 五比丘＿一初開＿二甘露門＿一說＿二 四眞諦法＿一。此謂重說名＿二
展轉聞＿一也。菩薩處胎經云。佛在＿二雙林＿一已入＿二金棺＿一起授＿二
金手＿一問＿二阿難＿一。自我前來爲＿二諸菩薩＿一說＿二大乘方等經＿一。汝悉
知不。對曰。唯佛乃知。又同我昔昇＿二忉利天＿一爲＿レ母說＿レ法。
汝知不。答曰不＿レ知。又問我所＿二-在￣シテ龍宮＿一爲＿二諸龍＿一說＿レ法。汝
知不。答曰不＿レ知。又問我昔處＿レ胎轉＿二妙法輪＿一。汝知不。答曰
不＿レ知。如是問竟。佛告＿二阿難＿一。汝今諦聽。我當＿二爲＿レ汝一一
解說＿一。如來口密一時倂授。阿難得＿二佛覺三昧＿一 一時倂領。
得＿二佛覺三昧＿一出＿二舍利弗問經＿一。《割書：云云》
一時　說經時也。二月十五日𣵀槃￣ヲ說￣カ如。此經￣ハ卅年

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正月八日爲＿レ時。
佛　梵語略。圓滿覺者名也。具佛陀也思＿レ之。
住　住￣ニ多種。天住梵住聖住三種住。天住者。六欲天。梵住
者初禪已上。聖住者三乘也思＿レ之。又八住。一天住住＿二 四
禪＿一。二梵住住＿二 四無量心＿一。三威儀住住＿二 四威儀＿一。四聖住住＿二
三空＿一。五壽命住住＿二 五分法身＿一。六依止住住＿二王舍等＿一。七敎
化住住＿二 十六大國＿一。八佛住住＿二第一義諦＿一。所＿レ言住《送り仮名：ト云ハ》暫時
名＿レ在。久居名＿レ住。亦可。經停名＿レ住。
王舍城　外國云＿二摩訶悅祇伽羅＿一。摩訶言＿レ大。悅祇此言＿二
王舍＿一。伽羅此云＿レ城。摩伽陀國有＿二 十二城＿一。摩伽陀者名＿二持
甘露處＿一。十二城者。一區祇尼大城。二富樓那跋檀大城。
三阿監車多羅大城。四佛伽羅婆大城。五王舍大城。六舍
婆提大城。七婆羅捺大城。八迦毘羅婆大城。九瞻婆城。
十婆翅多城。十一𤘽腅彌城。十二鳩樓城。後六城佛少住。
前六中前四佛不＿レ在。多後二￣ニ住《送り仮名：シ玉フ》中￣ニモ多住＿二王舍＿一。《割書：云云》摩
迦陀國王生＿二 一子＿一。一頭兩面四手。時人觀＿レ之以爲＿二不祥＿一。
王則裂＿二其身首＿一棄＿二之草野＿一。有＿二羅刹女＿一。鬼名曰＿二梨羅＿一。還

現代語訳

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者が経論の一文に固執して一家の義を成すことを謬りとするのは甚だしい。一つに、五部八部が事に摂在される。五部は今経のようなものである。八部とは大品・小品・光讚・放光・文殊問経・金剛般若・道行・天王問般若である。今経は天王問に摂在される。《割書：云云》

波羅蜜　彼岸に到る。波羅は彼岸と名づけ、蜜は到るということである。疏に曰く「相を捨て実に会することを到彼岸と名づける」《割書：文》また因が果を達成することを到彼岸と名づける。《割書：文》

経　修多羅と名づける。これを法本と翻訳する。理は自ら発することなく、教えに籍りて顕される。教えを理の本とする。《割書：云云》考えよ。小乗論は語義を出す。一は出生で諸義を出生するゆえ。二は涌泉義で味が無尽であるゆえ。三は顕示で諸義を顕示する。四は繩墨で邪を除き正を得るゆえ。五は結鬘で諸義を貫穿するゆえ。俗訓では本とする。経とは綖（たていと）である。文を経とし義を緯として、行者の心を織り成すゆえに経と名づける。《割書：云云》

序品第一　発起の由籍をこれを序と名づける。義類が相従うことをこれを品と称する。八つの内で初めに居るので第一と名づける。第二経体。五忍十地を体とする。下文に「五忍は菩薩の法である」《割書：文》第三経宗。無生正観を宗とする。下文に「般若は無知無見不行不受不生不滅等」《割書：文》第四経用。外内二護を用とする。内護とは、下文に「諸菩薩のために護佛果を説く」《割書：文》外護とは、下文に「吾今汝のために護国土を説く」《割書：文》第五教相。偏

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円を相とする。一代の説姿を考えよ。一つに、八品三段分別の事。序品は則ち序分。観空品以下六品は正宗。嘱累一品は流通分である。序分中に付いて大きく二つ。謂わく証信序と発起序である。また通序と別序。如来序と阿難序。経前序と経後序等、重重である、考えよ。一つに、五成就の事。常の如し。また金剛仙論は六句分別を作す。如是は信相を表す。我聞は阿難が旨を承けて証述して作さざることを明かす。一時は聞経の時節。仏は化主。住は住処。与大比丘等は同聞衆。《割書：云云》取意。

如是　何故に一切経の初めに如是を安んずるか。大智論第二巻に云く「仏が滅度しようとする時、阿難の意は憂海に沈没した。阿泥盧豆はその従兄で、『汝は伝法蔵の人として、凡夫と同じであってはならない。もし疑う所があれば時に及んで問うべきだ』と言った。阿難なお悲感を抱く。阿泥盧豆が四問を教えた。仏滅度後、我等はいかに道を行ずるか、誰が師と作るべきか、悪口の車匿といかに共住するか、仏経の初めに何等の語を置くか。阿難がこの問いを騰げると、仏は初問に答えて『白法に依って四念処を修せよ』と云った。第二問に答えて『解脱戒経が大師である』と云った。第三問に答えて『車匿は梵法を以て治すべきだ』と云った。第四問に答えて『我は三僧祇劫に法蔵を集めた、初めに如是等の語を安んずべきだ。三世の諸仏は悉く如是に説く』と云った。如是とは信順の辞である。仏法の大海は信を能入とする。《割書：云云》

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我聞　仏が阿難に勅して法蔵を出した時、『我は仏の邁から聞いた』と当に言うべし。人が阿難を信じずに人を以て道を廃することを恐れるからである。また云く、我と無我に二つは無い。世俗のゆえに我と説くだけである。《割書：云云》阿難は仏が得道した夜半に生まれた。年二十五になって始めて仏に事えた。仏が成道自来説いた所は甚だ多い。その人は並んで座に在らざれども悉く我聞と称するのは、その義はいかん。答えて報恩経第六巻に具述する。阿難が諸願を乞うて未だ聞かざる経を、仏に重ねて説くことを願った。故に皆これ親承である。釈論第二に、阿難自ら偈を説いて云く「仏が初めて法を説いた時、爾の時我は見ず。是の如く展転して聞く。仏が波羅奈に在って五比丘のために初めて甘露門を開き四真諦法を説いた」これを重説と謂い展転聞と名づける。菩薩処胎経に云く「仏が双林に在って已に金棺に入り、起きて金手を授け阿難に問う。『我が前来より諸菩薩のために大乗方等経を説いた、汝は悉く知るか』対えて曰く『唯仏のみ乃ち知る』また『同じく我が昔忉利天に昇って母のために法を説いた、汝は知るか』答えて曰く『知らず』また問う『我の所在して龍宮にて諸龍のために法を説いた、汝は知るか』答えて曰く『知らず』また問う『我が昔胎に処して妙法輪を転じた、汝は知るか』答えて曰く『知らず』是の如く問い竟って、仏は阿難に告ぐ『汝今諦かに聴け、我当に汝のために一一解説せん』如来の口密一時に併せ授く。阿難は仏覚三昧を得て一時に併せ領す。仏覚三昧を得ることは舍利弗問経に出づ。《割書：云云》

一時　説経の時である。二月十五日に涅槃を説くが如し。此の経は三十年

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正月八日を時とする。

仏　梵語の略。円満なる覚者の名である。具には仏陀である、考えよ。

住　住には多種ある。天住・梵住・聖住の三種住。天住とは六欲天。梵住とは初禅以上。聖住とは三乗である、考えよ。また八住。一天住は四禅に住す。二梵住は四無量心に住す。三威儀住は四威儀に住す。四聖住は三空に住す。五寿命住は五分法身に住す。六依止住は王舎等に住す。七教化住は十六大国に住す。八仏住は第一義諦に住す。住と言う所は、暫時を在と名づけ、久居を住と名づける。また可し、経停を住と名づける。

王舎城　外国では摩訶悦祇伽羅と云う。摩訶は大と言う。悦祇はここで王舎と言う。伽羅はここで城と云う。摩伽陀国には十二城がある。摩伽陀とは持甘露処と名づける。十二城とは、一区祇尼大城。二富楼那跋檀大城。三阿監車多羅大城。四仏伽羅婆大城。五王舎大城。六舎婆提大城。七婆羅捺大城。八迦毘羅婆大城。九瞻婆城。十婆翅多城。十一憍賞弥城。十二鳩楼城。後の六城には仏は少し住まれた。前の六中、前の四には仏はおられない。多くは後の二に住まれ、中でも多く王舎に住まれた。《割書：云云》摩迦陀国王に一子が生まれた。一つの頭に二つの面、四つの手があった。時の人はこれを見て不祥と為した。王は則ちその身と首を裂いて草野に棄てた。羅刹女がいて、鬼の名を梨羅と曰った。還って

英語訳

【Right page, upper section】
Those who rigidly adhere to a single passage from sutras and treatises to establish their sectarian doctrine are greatly mistaken. First, the five divisions and eight divisions are encompassed in this matter. The five divisions are like the present sutra. The eight divisions are: Mahāprajñāpāramitā, Aṣṭasāhasrikā Prajñāpāramitā, Guangzan, Fangguang, Mañjuśrī's Questions Sutra, Vajracchedikā Prajñāpāramitā, Daoxing, and Four Heavenly Kings' Questions on Prajñā. The present sutra is encompassed within the Heavenly Kings' Questions.

Pāramitā: Reaching the other shore. Pāra means "other shore" and mitā means "to reach." The commentary states: "Abandoning characteristics and meeting reality is called reaching the other shore." Also, "causes achieving fruition is called reaching the other shore."

Sūtra: Called sūtra (xiūduōluō). This is translated as "dharma source." Principle does not manifest by itself but relies on teaching to be revealed. Teaching serves as the source of principle. The Hinayāna treatises give five meanings: 1) Production - because it produces various meanings, 2) Spring meaning - because its flavor is inexhaustible, 3) Manifestation - because it manifests various meanings, 4) Plumb line - because it removes error and obtains correctness, 5) Garland - because it threads through various meanings. In common usage it means "source." Sūtra means "warp thread." Text serves as warp and meaning as weft, weaving the practitioner's mind, hence called sūtra.

Introductory Chapter One: The cause of arising is called introduction (序). Related meanings following together are called chapter (品). Being first among eight is called "number one." Second, sutra essence: Takes the Five Endurances and Ten Stages as essence. The text below states "The Five Endurances are the bodhisattva dharma." Third, sutra doctrine: Takes non-arising correct contemplation as doctrine. The text below states "Prajñā is without knowledge, without seeing, without practice, without reception, without birth, without cessation, etc." Fourth, sutra function: Takes inner and outer protection as function. Inner protection: the text below states "For bodhisattvas, explain protection of Buddha-fruit." Outer protection: the text below states "Now I explain protection of the state for you." Fifth, teaching characteristics: Takes partial

【Right page, lower section】
and perfect as characteristics. Consider the teaching style of one lifetime. First, the matter of eight chapters in three sections. The introductory chapter is the introductory section. The six chapters from "Contemplating Emptiness" onward constitute the main doctrine. The one chapter on entrustment is the circulation section. Within the introductory section there are two major parts: namely, the attestation sequence and the inspiration sequence. Also general sequence and specific sequence, Tathāgata sequence and Ānanda sequence, pre-sutra sequence and post-sutra sequence, etc., multiple layers - consider this. First, the matter of five accomplishments: as usual. Also, the Vajra Immortal Treatise makes six-sentence distinctions. "Thus" expresses the mark of faith. "I heard" clarifies that Ānanda received the intention, testified and recorded without creating. "One time" is the time period of hearing the sutra. "Buddha" is the teaching master. "Dwelling" is the dwelling place. "With great bhikṣus" are the co-hearing assembly. This is the gist.

Thus: Why is "thus" placed at the beginning of all sutras? The Mahāprajñāpāramitāśāstra Volume 2 states: "When the Buddha was about to enter nirvāṇa, Ānanda's mind was submerged in an ocean of sorrow. Aniruddha was his cousin and said: 'You are a person who transmits the dharma treasury and should not be the same as ordinary people. If you have doubts, you should ask in time.' Ānanda still embraced grief and sorrow. Aniruddha taught him to ask four questions: After the Buddha's nirvāṇa, how should we practice the Way? Who should be our teacher? How should we live together with the foul-mouthed Chanda? What words should be placed at the beginning of Buddha's sutras? When Ānanda raised these questions, the Buddha answered the first: 'Depend on pure dharmas and cultivate the four foundations of mindfulness.' He answered the second: 'The liberation precept sutra is the great teacher.' He answered the third: 'Chanda should be disciplined with brahma-dharma.' He answered the fourth: 'I gathered the dharma treasury for three immeasurable kalpas - initially place words like "thus" at the beginning. All Buddhas of the three times speak thus.' 'Thus' is an expression of faithful acceptance. Faith is the means of entering the great ocean of Buddha-dharma.

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I heard: When the Buddha instructed Ānanda to produce the dharma treasury, he should say "I heard this from the Buddha's side." This is to prevent people from not trusting Ānanda and abandoning the Way because of the person. It also says: There is no duality between self and no-self. We speak of "self" only for conventional purposes. Ānanda was born at midnight when the Buddha attained enlightenment. He began serving the Buddha at age twenty-five. The Buddha had taught extensively since his enlightenment. Though that person was not present at those sessions, why does he claim "I heard" for everything? The answer is given in detail in Volume 6 of the Repaying Kindness Sutra. Ānanda requested various wishes for sutras he had not heard, asking the Buddha to teach them again. Therefore, all were personally received. Śāstra Volume 2 records that Ānanda himself spoke a verse: "When the Buddha first taught the dharma, at that time I did not see. Thus I heard through transmission. When the Buddha was in Vārāṇasī, for the five bhikṣus he first opened the ambrosia gate and taught the Four Noble Truths." This repeated teaching is called "hearing through transmission." The Bodhisattva from the Womb Sutra states: "When the Buddha was in the twin śāla trees and had already entered the golden coffin, he arose and extended his golden hand, asking Ānanda: 'From before until now, I have taught the Mahāyāna vaipulya sutras for bodhisattvas - do you know them all?' He replied: 'Only the Buddha knows.' Again: 'Similarly, I once ascended to Trāyastriṃśa Heaven to teach dharma for my mother - do you know?' He answered: 'I do not know.' Again he asked: 'When I was in the dragon palace teaching dharma for dragons - do you know?' He answered: 'I do not know.' Again he asked: 'When I was in the womb turning the wonderful dharma wheel - do you know?' He answered: 'I do not know.' After such questioning, the Buddha told Ānanda: 'Now listen carefully. I shall explain each one for you.' The Tathāgata's oral secrets were transmitted all at once. Ānanda obtained the Buddha-awakening samādhi and received them all at once. Obtaining the Buddha-awakening samādhi appears in Śāriputra's Questions Sutra.

One time: The time of teaching the sutra. Like teaching nirvāṇa on February 15th. This sutra takes

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January 8th of the 30th year as its time.

Buddha: Abbreviated Sanskrit. The name of a perfectly awakened one. In full, it is "buddha" - consider this.

Dwelling: There are many types of dwelling. Three types: heavenly dwelling, brahma dwelling, noble dwelling. Heavenly dwelling refers to the six desire heavens. Brahma dwelling refers to the first dhyāna and above. Noble dwelling refers to the three vehicles - consider this. Also eight dwellings: 1) Heavenly dwelling - dwelling in the four dhyānas, 2) Brahma dwelling - dwelling in the four immeasurable minds, 3) Deportment dwelling - dwelling in the four deportments, 4) Noble dwelling - dwelling in the three emptinesses, 5) Lifespan dwelling - dwelling in the five-part dharma body, 6) Dependent dwelling - dwelling in places like Rājagṛha, 7) Teaching dwelling - dwelling in the sixteen great countries, 8) Buddha dwelling - dwelling in ultimate truth. What is called dwelling: temporary presence is called "being," long residence is called "dwelling." Also, temporary stopping can be called "dwelling."

Rājagṛha: In foreign countries called Mahārājagṛha. Mahā means "great." Rāja here means "royal residence." Gṛha here means "city." Magadha country has twelve cities. Magadha is named "place that holds ambrosia." The twelve cities are: 1) Kuśinagara great city, 2) Pūrṇavardhana great city, 3) Ākṣayamati great city, 4) Buddhagaya great city, 5) Rājagṛha great city, 6) Śrāvastī great city, 7) Vārāṇasī great city, 8) Kapilavastu great city, 9) Campā city, 10) Vaiśālī city, 11) Kauśāmbī city, 12) Kuru city. The Buddha dwelled briefly in the latter six cities. Among the former six, the Buddha was not present in the first four. He mostly dwelled in the latter two, and among these dwelled most often in Rājagṛha. The king of Magadha had a son born with one head having two faces and four arms. People of the time saw this as inauspicious. The king then tore apart the body and head and abandoned them in the wilderness. There was a rākṣasī woman, a demon named Lirā, who returned