一　仁王護国経疏三巻 - 翻刻

翻刻

【割書内の「[考]は四角囲み文字】
【右頁上段】
別＿一。此三旣異。未＿レ知能化法門爲＿レ 一爲＿レ 二爲＿二無量＿一也。《割書：文》
大王一切法觀門非＿レ 一非＿レ 二乃至無量　疏云。大王一切
法觀門下。第二佛答中有＿レ 三。第一正答＿二法門不二＿一。大王七
佛說下。第二歎敎勸修明＿二經功德＿一。大王此經下。第三定＿二
經名字＿一勸令＿二受持＿一。就＿下初正答＿二法門不二＿一 中＿上有＿レ 四。初正
答＿二前問＿一。明＿二法門不二＿一。從＿二若菩薩＿一 下。擧＿レ非顯＿レ是。以釋＿二前
問＿一。從＿二大王若有若無＿一 下。《割書：[考]無下已下恐有｜脫文今暫從原本》
大王若有若無者。卽世諦也。以＿二 三諦＿一攝＿二 一切法＿一空諦色
諦心諦故我說＿三 一切法不＿レ出＿二 三諦＿一　疏云。大王下明＿二諸諦
空＿一 中有＿レ 三。初明＿二世諦＿一。次明＿二 三諦攝＿一レ法。三明＿二世諦終歸＿一レ
空。初世諦文云。若有若無者。此意明＿下凡夫定＿二-執有無＿一故
名＿中世諦＿上。次明＿二 三諦攝＿一レ法。文云。一切法空諦者。三藏師云。
諸法本性爲＿二空諦＿一也。凡夫色麤顯據＿二色爲＿一レ端。名爲＿二色諦＿一。
三乘人修道無漏心名爲＿二心諦＿一。《割書：文》三諦重重義思＿レ之。
我人知見五受陰空乃至一切法空　疏云。我人知見下。
第三明＿三世諦還歸＿二於空＿一。
衆生品品根行不同故非＿レ 一非＿レ 二法門　疏云。衆生品品

【右頁下段】
下。第四惣結＿二-酬上問＿一。衆生品品者。酬＿二前無量品衆生＿一。根
者酬＿二 上根亦無量＿一。行者酬＿二 上行亦無量＿一。非一非二法門
者。酬＿下 上能化法門爲＿レ 一爲＿レ 二爲＿中無量＿上。《割書：文》
大王七佛說＿二摩訶般若波羅蜜＿一我今說般若波羅蜜無＿レ 二
無＿レ別　疏云。大王七佛下。答中大二段歎敎勸修明＿二經功
德＿一。文有＿二 六別＿一。初明＿二諸佛道同＿一。汝等下第二勸＿レ持。有無量
下第三別列＿二 三番佛＿一。是上三佛下第四惣牒＿二 上三佛＿一。明＿下
說＿二般若＿一分敎多少＿上。況復下第五校量。時諸下第六聞法護
益。第一諸佛道同文云。七佛所說我今說波若無二無別
者。通釋＿二釋迦＿一爲＿二 七佛＿一。明＿三己所說同＿二於六佛＿一顯＿二法眞正＿一。
同無所得。故無二無別。《割書：文》
汝等大衆受＿二-持讀＿三-誦解＿四-說是經＿一功德　疏云。第二勸持文
云＿二汝等大衆受持＿一。大智論解＿二受持＿一云。聞而奉行爲＿レ受。久
久不＿レ失爲＿レ持。故云＿二受持＿一。讀誦解義可＿レ解。《割書：文》
有＿二無量不可說不可說諸佛＿一 一一佛敎＿二-化無量不可說衆
生＿一 一一衆生皆得＿二成佛＿一是佛復敎＿二-化無量不可說衆生＿一
皆得＿二成佛＿一　疏云。第三擧＿三 三番佛化＿二衆生＿一。從＿二無量不可

【左頁上段】
說諸佛＿一是第一。二從＿二 一一佛敎化＿一。第三明＿下 三諦敎門攝＿二
一切法＿一皆歸＿中於空＿上。從＿二衆生品品＿一 下。第四結酬＿二前問＿一。初正
答＿レ問中文云＿二大王一切法觀門＿一 下。答＿二前三句＿一。非一答＿二初
問＿一。非二答＿二前第二問＿一。乃至無量答＿二第三問＿一。應＿レ云＿二非無量＿一。
而言＿二乃至無量＿一者欲＿レ顯＿二非無量之無量＿一。一二義旣非。無
量亦爾。互＿レ文現＿レ意耳。《割書：文》
一切法亦非＿二有相＿一非＿二非無相＿一　疏云。一切法亦非有相下。
重擧＿レ絕＿二 四句＿一釋＿二前一切法觀門＿一。經家存＿レ略直標＿レ破＿二有無
二句＿一。餘句可＿レ知。亦非有相者破＿二有相＿一。非非無相者卽是
第四句。破＿二非無相＿一故言＿二非非無相＿一。《割書：文》
若菩薩見＿二衆生＿一見＿レ 一見＿レ 二卽不＿レ見＿レ 一不＿レ見＿レ 二一二者第
一義諦也　疏云。若菩薩下擧＿レ非顯＿レ是。先擧＿レ非文云＿二若
菩薩是衆生＿一者。則著我人也。一見見二者。卽同＿二僧佉衛世
師一異之見＿一也。次明＿レ顯＿レ是。文云。一二者第一義諦也。以＿レ
知＿二正因緣之一二畢竟淸淨無依無得＿一。知＿二此一二相寂
滅＿一故。云＿二第一義諦＿一也。無量衆生皆得成佛已來爲＿二第二
番佛＿一。從＿二是佛復化無量衆生成佛＿一 下第三番佛也。

【左頁下段】
是上三佛說＿二般若波羅蜜經＿一 八百萬億偈於＿二 一偈中＿一復分
爲＿二千分＿一於＿二 一分中＿一說＿二 一分句義＿一不可　窮盡＿一　疏云。第四
是上三佛下。惣牒＿二 上三種多佛＿一。一一佛各說＿二 八百萬億偈＿一
顯＿二所説旣廣＿一。分分敎少多有＿二 三句＿一。初分＿レ經作＿二 八百萬億
偈＿一。二於＿二 一偈中＿一分爲＿二千分＿一。三於＿二 一分中＿一說＿二 一分句義＿一
不＿レ可＿二窮盡＿一。
況復於＿二此經中＿一起＿二 一念信＿一是諸衆生超＿二百劫千劫十地
等功德＿一何況受持讀誦解說者功德卽十方諸佛等無＿レ有＿レ
異當＿レ知是卽是如來得＿レ佛不＿レ久　疏云。況復有下況＿レ信校
量。文言＿二 一念信超十地＿一者。一念無所得波若￣ノ信￣ハ勝＿下有所
得百千劫修＿二-行十地＿一功德＿上也。文云＿二諸佛等無有異當如是
人卽是如來得佛不久＿一者。佛非＿レ當非＿レ現。破＿レ當故云＿二卽是如
來＿一。破＿レ現故云＿二得佛不久＿一。豈可＿下執＿二當現等＿一當以爲＿中諍論＿上耶。
時諸大衆聞＿レ說＿二是經＿一 十億人得＿二 三空忍＿一百萬億人得＿二大
空忍十地性＿一　疏云。第六時諸大衆下聞法獲益。文云＿二 十
憶人得三空忍＿一者。謂空無相無作也。言＿二大空忍＿一者。在＿二 十
地内＿一本智語＿レ如名＿二大空忍＿一。亦云無所得空故云＿二大空忍＿一。

現代語訳

【右頁上段】
別である。この三つは既に異なっている。未だ能化の法門が一なのか二なのか無量なのかを知らない。

「大王、一切法観門は一に非ず二に非ず、乃至無量」疏に云う、「大王一切法観門」以下は第二の仏答中に三つがある。第一は法門不二を正しく答える。「大王七仏説」以下は第二で教えを嘆じて修行を勧め、経の功徳を明かす。「大王此経」以下は第三で経の名字を定めて受持を勧める。初めの法門不二を正しく答える中に四つがある。初めは前の問いに正しく答えて法門不二を明かす。「若し菩薩」以下からは非を挙げて是を顕し、以て前の問いを釈する。「大王若し有若し無」以下から。

「大王、若し有若し無は即ち世諦である。三諦を以て一切法を摂する。空諦・色諦・心諦の故に、我は一切法は三諦を出でずと説く」疏に云う、「大王」以下で諸諦空を明かす中に三つがある。初めに世諦を明かし、次に三諦が法を摂することを明かし、三つめに世諦が終に空に帰することを明かす。初めの世諦の文に「若し有若し無」と云うのは、この意は凡夫が有無を定執するから世諦と名づけるということを明かす。次に三諦が法を摂することを明かす。文に「一切法空諦」と云うのは、三蔵師が云うには、諸法の本性を空諦とする。凡夫は色が粗く顕れて色に据えて端とする。色諦と名づける。三乗の人は道を修して無漏の心を心諦と名づける。三諦の重重の義はこれを思うべし。

「我人知見、五受陰空、乃至一切法空」疏に云う、「我人知見」以下は第三で世諦が還って空に帰することを明かす。

「衆生品品、根行同じからざるが故に一に非ず二に非ざる法門」疏に云う、「衆生品品」

【右頁下段】
以下は第四で総じて上の問いに酬いる。「衆生品品」は前の「無量品衆生」に酬いる。「根」は上の「根もまた無量」に酬いる。「行」は上の「行もまた無量」に酬いる。「一に非ず二に非ざる法門」は上の能化法門が一なのか二なのか無量なのかに酬いる。

「大王、七仏は摩訶般若波羅蜜を説き、我今般若波羅蜜を説くに二無く別無し」疏に云う、「大王七仏」以下は答中の大二段で教えを嘆じて修行を勧め経の功徳を明かす。文に六つの別がある。初めに諸仏道同を明かす。「汝等」以下は第二で持することを勧める。「有無量」以下は第三で三番の仏を別に列する。「是の上三仏」以下は第四で上の三仏を総じて牒して般若を説く分教の多少を明かす。「況復」以下は第五で校量する。「時諸」以下は第六で聞法護益である。第一の諸仏道同の文に「七仏の所説と我今説く般若に二無く別無し」とは、通じて釈迦を七仏とし、己の所説が六仏と同じことを明かして法の真正を顕す。同じく所得無し。故に二無く別無し。

「汝等大衆、この経を受持読誦解説する功徳」疏に云う、第二の勧持の文に「汝等大衆受持」と云う。大智論で受持を解して云う、聞いて奉行するを受と為し、久久として失わざるを持と為す。故に受持と云う。読誦解義は解すべし。

「無量不可説不可説の諸仏有り、一一の仏は無量不可説の衆生を教化し、一一の衆生皆成仏を得、この仏復た無量不可説の衆生を教化し、皆成仏を得」疏に云う、第三で三番の仏化衆生を挙げる。「無量不可

【左頁上段】
説諸仏」から第一、二つめは「一一仏教化」から。第三は三諦教門が一切法を摂してみな空に帰することを明かす。「衆生品品」以下から第四で前の問いに結酬する。初めの問いに正しく答える中の文に「大王一切法観門」以下で前の三句に答える。「一に非ず」は初問に答える。「二に非ず」は前の第二問に答える。「乃至無量」は第三問に答える。「無量に非ず」と云うべきであるが、「乃至無量」と言うのは「無量に非ざるの無量」を顕そうとする。一二の義既に非なれば、無量もまたそうである。文を互いにして意を現すのみ。

「一切法もまた有相に非ず、無相に非ざるに非ず」疏に云う、「一切法もまた有相に非ず」以下は重ねて四句を絶することを挙げて前の一切法観門を釈する。経家は略を存して直ちに有無二句を破ることを標する。余句は知るべし。「また有相に非ず」は有相を破る。「無相に非ざるに非ず」は即ち第四句である。無相に非ずを破るから「無相に非ざるに非ず」と言う。

「若し菩薩が衆生を見、一を見二を見れば、即ち一を見ず二を見ず、一二は第一義諦なり」疏に云う、「若し菩薩」以下は非を挙げて是を顕す。先ず非を挙げて文に「若し菩薩が衆生を見る」とは、則ち我人に著することである。「一を見二を見る」とは、即ち僧佉・衛世師の一異の見と同じである。次に是を顕すことを明かす。文に「一二は第一義諦なり」と。正しい因縁の一二が畢竟清浄にして無依無得であることを知る。この一二の相の寂滅を知るから「第一義諦」と云う。「無量衆生皆成仏を得」已来を第二番仏と為す。「この仏復た無量衆生を化して成仏せしむ」以下を第三番仏とする。

【左頁下段】
「この上の三仏は般若波羅蜜経を説く。八百万億偈、一偈の中に復た千分に分け、一分の中に一分の句義を説いて窮尽すべからず」疏に云う、第四の「この上三仏」以下は上の三種多仏を総じて牒する。一一の仏各々八百万億偈を説いて所説の既に広いことを顕す。分分の教の少多に三句がある。初めに経を分けて八百万億偈と作す。二つめに一偈の中を千分に分ける。三つめに一分の中に一分の句義を説いて窮尽すべからず。

「況んや復たこの経の中に一念の信を起こす、これら諸衆生は百劫千劫十地等の功徳を超ゆ。何況んや受持読誦解説する者の功徳は即ち十方諸仏と等しく異なることなし。当に知るべし、これ即ちこれ如来にして仏を得ること久しからず」疏に云う、「況復有」以下は信を況じて校量する。文に「一念の信が十地を超ゆ」とは、一念無所得般若の信は、有所得にして百千劫十地を修行する功徳に勝る。文に「諸仏と等しく異なることなし。当にかくの如き人は即ち如来にして仏を得ること久しからず」とは、仏は当に非ず現に非ず。当を破るから「即ち如来」と云い、現を破るから「仏を得ること久しからず」と云う。豈に当現等を執して諍論と為すべけんや。

「時に諸大衆がこの経を説くを聞き、十億人が三空忍を得、百万億人が大空忍十地性を得」疏に云う、第六の「時諸大衆」以下は聞法獲益である。文に「十億人が三空忍を得」とは、空・無相・無作を謂う。「大空忍」と言うのは、十地内にあって本智が如を語るを大空忍と名づける。また無所得空と云うから大空忍と云う。

英語訳

【Upper section of right page】
distinctions. These three being already different, it is not yet known whether the dharma gates of transformation are one, two, or immeasurable.

"Great King, the contemplation gates of all dharmas are neither one nor two, extending to immeasurable." The commentary says: From "Great King, contemplation gates of all dharmas" below, in the Buddha's second answer there are three parts. The first correctly answers dharma gate non-duality. From "Great King, the seven Buddhas taught" below, the second praises the teaching and encourages cultivation, clarifying the merits of the sutra. From "Great King, this sutra" below, the third establishes the sutra's name and encourages acceptance and maintenance. In the first part of correctly answering dharma gate non-duality, there are four sections. First, correctly answering the previous question, clarifying dharma gate non-duality. From "If bodhisattvas" below, raising what is not to reveal what is, thereby explaining the previous question. From "Great King, if there is, if there is not" below.

"Great King, if there is, if there is not - this is precisely conventional truth. Using the three truths to embrace all dharmas - emptiness truth, form truth, mind truth - therefore I say all dharmas do not transcend the three truths." The commentary says: From "Great King" below, in clarifying the emptiness of all truths, there are three parts. First clarifying conventional truth, next clarifying how the three truths embrace dharmas, third clarifying how conventional truth ultimately returns to emptiness. The first, conventional truth, in the text says "if there is, if there is not" - this means that ordinary beings cling definitively to existence and non-existence, hence it is called conventional truth. Next, clarifying how the three truths embrace dharmas. The text saying "all dharmas emptiness truth" - the Tripiṭaka master says: the original nature of all dharmas is emptiness truth. Ordinary beings [perceive] form as coarse and manifest, taking form as the standard, called form truth. Three-vehicle practitioners cultivating the path with undefiled mind is called mind truth. The layered meanings of the three truths should be contemplated.

"I-person-views-knowledge, emptiness of the five aggregates of grasping, extending to emptiness of all dharmas." The commentary says: From "I-person-views-knowledge" below, the third section clarifies how conventional truth returns to emptiness.

"Sentient beings of various categories, their faculties and practices being different, therefore [dharma gates are] neither one nor two." The commentary says: "Sentient beings of various categories"

【Lower section of right page】
below is the fourth section, generally responding to the above question. "Sentient beings of various categories" responds to the previous "immeasurable categories of sentient beings." "Faculties" responds to the above "faculties also immeasurable." "Practices" responds to the above "practices also immeasurable." "Dharma gates neither one nor two" responds to the above [question about] whether transforming dharma gates are one, two, or immeasurable.

"Great King, the seven Buddhas taught mahāprajñāpāramitā; what I now teach as prajñāpāramitā has no duality, no difference." The commentary says: From "Great King, seven Buddhas" below, in the answer's major second section, praising teaching and encouraging cultivation, clarifying sutra merits. The text has six distinctions. First clarifying that all Buddhas share the same path. From "You assembly" below, the second encourages maintenance. From "There are immeasurable" below, the third separately lists three rounds of Buddhas. From "These above three Buddhas" below, the fourth generally summarizes the above three Buddhas, clarifying the quantity of divisions in teaching prajñā. From "How much more" below, the fifth makes comparison. From "At that time, the assembly" below, the sixth [describes] hearing dharma benefits. The first, all Buddhas sharing the same path, in the text "What the seven Buddhas taught and what I now teach as prajñā have no duality, no difference" - generally taking Śākyamuni as [one of] the seven Buddhas, clarifying that his teaching is the same as the six Buddhas, revealing the authenticity of the dharma. Similarly having no attainment, hence no duality, no difference.

"You great assembly, the merits of accepting, maintaining, reading, reciting, understanding and explaining this sutra." The commentary says: The second section encouraging maintenance, in the text saying "You great assembly accept and maintain" - the Great Wisdom Treatise explains accepting and maintaining, saying: hearing and practicing is called accepting; maintaining for a long time without loss is called maintaining. Hence called accepting and maintaining. Reading, reciting, understanding meaning can be understood.

"There are immeasurable, ineffable, ineffable Buddhas; each Buddha teaches and transforms immeasurable, ineffable sentient beings; each sentient being attains buddhahood; these Buddhas again teach and transform immeasurable, ineffable sentient beings, all attaining buddhahood." The commentary says: The third section raises three rounds of Buddhas transforming sentient beings. From "immeasurable ineffable

【Upper section of left page】
Buddhas" is the first; the second from "each Buddha teaches and transforms." The third clarifies how the three-truth teaching gates embrace all dharmas, all returning to emptiness. From "sentient beings of various categories" below, the fourth concludes by responding to the previous question. In the first section correctly answering the question, the text from "Great King, contemplation gates of all dharmas" below answers the previous three phrases. "Neither one" answers the first question. "Neither two" answers the previous second question. "Extending to immeasurable" answers the third question. It should say "not immeasurable," but saying "extending to immeasurable" intends to reveal "the immeasurable of not-immeasurable." Since the meanings of one and two are already negated, immeasurable is likewise. Using alternating text to manifest meaning.

"All dharmas are also neither having characteristics nor not non-without characteristics." The commentary says: From "All dharmas are also neither having characteristics" below, repeatedly raising the transcendence of four phrases to explain the previous "contemplation gates of all dharmas." The sutra compiler preserves brevity, directly indicating the breaking of the two phrases of existence and non-existence. Other phrases can be understood. "Also neither having characteristics" breaks having characteristics. "Not non-without characteristics" is precisely the fourth phrase. Breaking "not without characteristics," hence saying "not non-without characteristics."

"If bodhisattvas see sentient beings, see one, see two, then do not see one, do not see two - one-two is ultimate truth." The commentary says: From "If bodhisattvas" below, raising what is not to reveal what is. First raising what is not, in the text "If bodhisattvas see sentient beings" means clinging to self and person. "Seeing one, seeing two" is the same as the Sāṅkhya and Vaiśeṣika views of unity and difference. Next clarifying the revelation of what is. The text says "One-two is ultimate truth." Knowing that the one-two of correct causation is ultimately pure, without dependence, without attainment. Knowing the quiescence of these one-two characteristics, hence saying "ultimate truth." From "Immeasurable sentient beings all attain buddhahood" onward constitutes the second round of Buddhas. From "These Buddhas again transform immeasurable sentient beings to achieve buddhahood" below is the third round of Buddhas.

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"These above three Buddhas teach the prajñāpāramitā sutra - eight hundred million verses; within each verse, further dividing into a thousand parts; within each part, explaining the meaning of one part's phrases, inexhaustible." The commentary says: The fourth section, from "These above three Buddhas" below, generally summarizes the above three kinds of multiple Buddhas. Each Buddha speaks eight hundred million verses each, revealing that what is taught is already vast. In the divisions of teaching, less and more, there are three phrases. First dividing the sutra into eight hundred million verses. Second, within one verse, dividing into a thousand parts. Third, within one part, explaining the meaning of one part's phrases, inexhaustible.

"How much more so for those who generate one moment of faith in this sutra - these sentient beings transcend the merits of a hundred kalpas, a thousand kalpas, ten stages, etc. How much more so for those who accept, maintain, read, recite, understand and explain - their merits are equal to the Buddhas of the ten directions without difference. You should know this person is precisely the Tathāgata, not long from attaining buddhahood." The commentary says: From "How much more" below compares and measures faith. The text saying "one moment of faith transcends the ten stages" means one moment of faith in no-attainment prajñā surpasses the merits of practicing the ten stages with attainment for hundreds of thousands of kalpas. The text saying "equal to all Buddhas without difference; you should know such a person is precisely the Tathāgata, not long from attaining buddhahood" - Buddha is neither future nor present. Breaking future, hence saying "precisely the Tathāgata." Breaking present, hence saying "not long from attaining buddhahood." How could one cling to future and present equality as grounds for disputation?

"At that time, the great assembly heard this sutra being explained; ten billion people attained the three emptiness patience, one hundred million people attained great emptiness patience of the ten-stage nature." The commentary says: The sixth section, from "At that time, the great assembly" below, [describes] benefits gained from hearing the dharma. The text saying "ten billion people attained three emptiness patience" refers to emptiness, signlessness, and wishlessness. Saying "great emptiness patience" means within the ten stages, original wisdom speaking of suchness is called great emptiness patience. Also called no-attainment emptiness, hence called great emptiness patience.