一　仁王護国経疏三巻 - 翻刻

翻刻

【右頁上段】
言＿二 十地性＿一者在＿一初地已上聖種性＿一也。《割書：文》
大王此經名爲＿二仁王問般若波羅蜜經＿一　疏云。大王下答＿レ
問内第三段定＿二經名字＿一勸持。文有＿レ 三。初惣列＿二經名＿一勸＿レ 人
受持。復有無量下。第二顯＿二經功能＿一。從＿二汝應＿一 下第三結勸
受持。第一列＿レ名内云＿二此經名爲仁王問波若＿一者。此經有＿二
多名＿一。若從＿二能請人＿一爲＿レ名。名爲＿二仁王問經＿一。《割書：文》餘者等思＿レ之。
是經復有＿二無量功德＿一名爲＿二護國土功德＿一亦名＿二 一切國王
法藥＿一服行無＿レ不＿二大用＿一護＿二舍宅＿一功德亦護＿二 一切衆生身＿一卽
此般若波羅蜜是護＿二國土＿一如＿二城壍墻壁刀劒鉾楯＿一。　疏云。
第二顯＿二經功能＿一令＿二 人樂持＿一。云＿二復有無量功德＿一者。惣顯＿二功
德廣多＿一。下別顯＿二功能＿一有＿レ 四。初護＿レ國亦護＿二王身＿一。二明＿下護＿レ
舍亦護＿中 人身＿上。三卽此下結＿二波若是護＿一レ國。四如城下喩顯＿レ
護＿レ国。城壍如＿レ戒。城高顯譬＿二大乘＿一。塹在＿二城下外＿一而復小。譬＿三
小乘皆有＿二防非止惡義＿一。墻壁如＿レ定安＿レ身用。墻廣譬＿二大乘＿一。
壁小譬＿二小乘＿一。刀劒如＿二智惠＿一。鉾楯如＿二戒定＿一。《割書：文》能能思＿レ之。
汝應＿二受持＿一般若波羅蜜亦復如＿レ是　疏云。第三汝應下。結
勸受持也。《割書：文》

【右頁下段】
《題：仁王護國經疏卷下》
仁王護國般若波羅蜜經護國品第五
疏云。正說六品中。上來三品明＿二能說般若＿一辨＿二經力用＿一。生＿二菩
薩二利＿一能護＿二佛果＿一。及知＿二 四生相寂了＿二-悟因果本來不二＿一
得＿二出世利益＿一。已竟＿二於前＿一。今此一品。明＿二所護國土＿一辨＿二世間
利益＿一。上空品初。十六國王意欲＿三問＿二御國土法用＿一。佛先答
爲＿二諸菩薩＿一說＿二護佛果護十地行因緣＿一。上來三品。說＿二諸觀
門＿一明＿二能護般若＿一。因而生＿レ解。内德旣圓。外化復顯。經之威
力。使＿下國無＿レ災民王護＿上レ安。故名爲＿レ護。所護是何￣ンソ題＿レ名爲＿レ
國。國者王化封疆。名＿レ之爲＿レ國。盛辨＿二此義＿一。因以標＿レ名。故
云＿二護國品＿一。問。何故弘＿二此經＿一能護＿二國土＿一。答。其意衆多。今略
明＿二 三義＿一。故能護＿二國土＿一。一者般若是佛母。能生＿二諸佛＿一。今弘＿二-
宣波若＿一稱＿二-可佛心＿一。爲＿二佛神通＿一之所＿二擁護＿一。能使＿下 七難不＿レ
生萬民安樂＿一。二者大乘經是菩薩所學。由＿レ講＿二此經＿一。十方
菩薩雲集。此土聽＿二-受大乘＿一。以＿二菩薩神通大＿一故。能令＿二 七難
不＿一レ起。三者此大乘經是十方護法天龍鬼神等之所＿二愛敬＿一。

【左頁上段】
由＿レ講＿二此經＿一 天龍鬼神等悉來聽＿レ法。擁＿二-護國土＿一能除＿二 七難＿一。
災障不＿レ起故能護＿レ國也。此品分爲＿二 五別＿一。初明＿二護國行法＿一。
大王昔日下。第二引＿レ昔顯＿レ今。明＿二益非＿一レ虛。大王十六大國
下。第三勸＿レ物修行。今時釋迦下第四得益。吾今下第五
結。《割書：文》爾時佛告＿二大王＿一汝等善聽吾今正說＿下護＿二國土＿一法用＿上
汝當＿レ受＿二-持般若波羅蜜＿一　初明＿二護國行法＿一。疏云。告大王
者誡聽。吾今者許爲正說。汝當持下勸＿二王修行＿一也。始是
答＿三 上空品中問＿二護國土因緣＿一。《割書：文》
當＿下國土欲＿二亂破懷劫燒賊來破＿一レ國時＿上　疏云。二明＿二須護
時節＿一。文云＿二當國土欲亂＿一者。明＿下 七難將＿レ起懷＿レ國惱＿レ民。故國
主修＿レ德攘＿レ災令＿中萬民安樂＿上。文云＿二劫燒＿一。未＿二必劫燒＿一也。言＿レ
賊者有＿レ 二。一外劫盜禽獸。二内所作諸煩惱。賊旣有＿レ 二。
護亦有＿レ 二。一外卽百部鬼神。二内所謂功德智惠。若内若
外皆是諸佛菩薩神力也。《割書：文》
當＿下請＿二百佛像百菩薩像百羅漢像百比丘衆四大衆七衆＿一
共聽＿二是經請＿二百法師＿一講＿中般若波羅蜜＿上　疏云。三明＿二行法＿一 中。
又分爲＿二 四別＿一。初從＿二請百佛＿一 下。列＿二 七種福田＿一明＿二福田闊大＿一。

【左頁下段】
○初明＿二 七種福田＿一。一者百佛。二百菩薩。三百羅漢。此等
就＿二入𣵀槃後＿一。故但請＿レ像以＿二其末世七難急＿一故。若就＿二佛在
世時＿一亦請＿二佛菩薩羅漢等身＿一。四百比丘衆。五四大衆。一比
丘。二比丘尼。三優婆塞。四優婆夷。六七衆前四大衆外更
加＿二式叉摩尼沙彌沙彌尼＿一爲＿レ 七也。七請＿二百法師＿一。所以法
師等七種何故皆百。略擧＿二圓數＿一以應＿二百部鬼神＿一也。《割書：文》
百師子吼高座前燃＿二百燈＿一燒＿二百和香＿一百種色華以用供＿二-
養三寶＿一 三衣什物供＿二-養法師＿一小飯中食亦復以　疏云。二
明＿二 六種供養具＿一 中。一百師子坐。以＿下佛及法師坐＿二此坐上＿一
說＿中妙法＿上。名＿二師子座＿一。二燃＿二百燈＿一。三百和香。四百種色華。五
三衣什物。什物者。三衣。鉢。座具。剃刀。褐子。烏子。刀子。
漉水袋。鉢袋。針筒。六小飯中食。用＿二此六種＿一供＿二養三寶＿一。《割書：文》
《割書：私云褐子者毛。晁｜曰編＿レ枲■【韈ヵ】也。文》
時大王一日二時講＿二-讀此經＿一　疏云。三明＿二說法義式＿一。文云
一日二時講者。午前午後也。
汝國土中有＿二百部鬼神＿一是一一部復有＿二百部＿一樂＿レ聞＿二是經＿一
此諸鬼神護＿二汝國土＿一　疏云。四明＿三善神護＿二國土＿一。文云百

現代語訳

【右頁上段】
「十地性」と言うのは、初地以上の聖種性にあることである。

「大王、この経の名を仁王問般若波羅蜜経と為す」疏に云う、「大王」以下、問いに答える内の第三段で、経の名字を定めて受持を勧める。文に三つがある。初めに総じて経名を列して人に受持を勧める。「復た無量有り」以下、第二で経の功能を顕す。「汝応ず」以下から第三で結んで受持を勧める。第一の名を列する内に「この経の名を仁王問般若と為す」と云うのは、この経には多くの名がある。もし能請の人から名を為すならば、仁王問経と名づける。その他等はこれを思うべし。

「この経は復た無量の功徳有り。護国土功徳と名づけ、また一切国王法薬と名づく。服行して大用でないことなし。舎宅を護る功徳もまた一切衆生身を護る。即ちこの般若波羅蜜は国土を護ること、城壍・墻壁・刀剣・鉾楯の如し」疏に云う、第二で経の功能を顕して人をして楽しんで持たしめる。「復た無量の功徳有り」と云うのは、総じて功徳の広多を顕す。下に別して功能を顕すに四つがある。初めに国を護り、また王身を護る。二つめに舎を護り、また人身を護ることを明かす。三つめ「即ちこの」以下で般若が国を護ることを結ぶ。四つめ「城の如く」以下で譬えをもって国を護ることを顕す。城壍は戒の如し。城の高きは大乗に譬える。塹は城の下外にあってまた小さい。小乗に譬えて皆な防非止悪の義がある。墻壁は定の如く身を安んずる用。墻の広きは大乗に譬え、壁の小なるは小乗に譬える。刀剣は智慧の如し。鉾楯は戒定の如し。よくよくこれを思うべし。

「汝は般若波羅蜜を受持すべし、また復たかくの如し」疏に云う、第三「汝応ず」以下は、結んで受持を勧めるのである。

【右頁下段】
《題：仁王護国経疏巻下》
仁王護国般若波羅蜜経護国品第五

疏に云う、正説六品の中で、上来の三品は能説般若を明かして経の力用を弁じ、菩薩の二利を生じて仏果を護ることができ、及び四生の相の寂を知って因果本来不二を了悟し、出世の利益を得ることは、已に前に竟わった。今この一品は、所護の国土を明かして世間の利益を弁ずる。上の空品の初めに、十六国王が国土を御する法用を問おうと意欲した。仏は先ず諸菩薩の為に答えて、仏果を護り十地の行因縁を護ることを説いた。上来の三品は諸観門を説いて能護般若を明かした。因って解を生じ、内德既に円かに、外化復た顕わる。経の威力は、国に災いなく民王安らかに護らしめる。故に護と名づける。所護とは何ぞ、題して名づけて国と為す。国とは王化の封疆、これを名づけて国と為す。盛んにこの義を弁じ、因って以て名を標す。故に護国品と云う。問う、何故にこの経を弘むれば国土を護ることができるのか。答える、その意は衆多である。今略して三義を明かす。故に国土を護ることができる。一つには般若は仏母である。諸仏を生ずることができる。今般若を弘宣すれば仏心に称可される。仏の神通の擁護する所と為る。よく七難を生ぜず万民を安楽ならしめることができる。二つには大乗経は菩薩の学ぶ所である。この経を講ずることによって、十方の菩薩が雲集し、この土で大乗を聴受する。菩薩の神通が大なることを以て、よく七難を起こさざらしめることができる。三つにはこの大乗経は十方の護法の天龍鬼神等の愛敬する所である。

【左頁上段】
この経を講ずることによって、天龍鬼神等がことごとく来たって法を聞き、国土を擁護して七難を除くことができる。災障起こらざるが故によく国を護るのである。この品を分けて五別と為す。初めに護国の行法を明かす。「大王昔日」以下、第二に昔を引いて今を顕し、益の虚でないことを明かす。「大王十六大国」以下、第三に物に勧めて修行せしめる。「今時釈迦」以下第四得益。「吾今」以下第五結。

「爾の時、仏大王に告ぐ、汝等善く聞け、吾今正しく国土を護る法用を説かん。汝当に般若波羅蜜を受持すべし」初めに護国の行法を明かす。疏に云う、大王に告ぐとは、誡めて聞かしめる。「吾今」とは、許して正説を為す。「汝当に持すべし」以下は、王に修行を勧めるのである。始めてこれは上の空品中の国土を護る因縁を問うに答える。

「当に国土が乱れ破れ、懐劫燒け、賊来たって国を破らんと欲する時」疏に云う、二つめに護るべき時節を明かす。文に「当に国土乱れんと欲する」と云うのは、七難将に起こって国を懐かしめ民を悩まそうとすることを明かす。故に国主は徳を修めて災いを攘って万民を安楽ならしめる。文に「劫燒」と云うのは、必ずしも劫燒ではない。賊と言うには二つがある。一つは外の劫盜禽獣。二つは内の所作の諸煩悩。賊既に二つあり、護るもまた二つある。一つは外即ち百部鬼神。二つは内いわゆる功徳智慧。若し内若し外、皆これ諸仏菩薩の神力である。

「当に百仏像・百菩薩像・百羅漢像・百比丘衆・四大衆・七衆を請じて共にこの経を聴き、百法師を請じて般若波羅蜜を講ぜしむべし」疏に云う、三つめに行法を明かす中で、また四別に分かれる。初めに「百仏を請ず」以下から、七種の福田を列して福田の闊大を明かす。

【左頁下段】
○初めに七種の福田を明かす。一つは百仏。二つは百菩薩。三つは百羅漢。これら等は涅槃に入った後に就いて、故にただ像を請ずる。その末世に七難が急であることを以て。もし仏在世の時に就けば、また仏菩薩羅漢等の身を請ずる。四つは百比丘衆。五つは四大衆。一つは比丘、二つは比丘尼、三つは優婆塞、四つは優婆夷。六つは七衆、前の四大衆の外に更に式叉摩尼・沙弥・沙弥尼を加えて七と為す。七つは百法師を請ず。法師等七種が何故に皆百なのか。略して円数を挙げて百部鬼神に応ずるためである。

「百師子吼高座の前に百燈を燃やし、百和香を燒き、百種色華を以て三宝を供養し、三衣什物を以て法師を供養し、小飯中食もまた復た以て」疏に云う、二つめに六種の供養具を明かす中で、一つは百師子坐。仏及び法師がこの坐の上に坐して妙法を説くを以て、師子座と名づける。二つは百燈を燃やす。三つは百和香。四つは百種色華。五つは三衣什物。什物とは、三衣・鉢・座具・剃刀・褐子・烏子・刀子・漉水袋・鉢袋・針筒。六つは小飯中食。この六種を用いて三宝を供養する。
《私に云う、褐子とは毛である。晁が曰く、枲を編んで韈とするなり。》

「時に大王、一日二時にこの経を講読せよ」疏に云う、三つめに説法の義式を明かす。文に一日二時講ずとは、午前午後である。

「汝の国土の中に百部鬼神あり。この一一部に復た百部あり。この経を聞くことを楽しむ。この諸鬼神は汝の国土を護る」疏に云う、四つめに善神が国土を護ることを明かす。文に百

英語訳

【Upper section of right page】
"Ten-stage nature" refers to being in the noble seed-nature from the first stage and above.

"Great King, this sutra is named 'The Sutra of the Benevolent King Asking about Prajñāpāramitā.'" The commentary says: From "Great King" below, in the third section of answering the question, establishing the sutra's name and encouraging acceptance. The text has three parts. First, generally listing the sutra's name and encouraging people to accept and maintain it. From "There are also immeasurable" below, the second reveals the sutra's functions. From "You should" below, the third concludes by encouraging acceptance and maintenance. In the first part listing names, saying "this sutra is named 'The Benevolent King Asking about Prajñā'" - this sutra has many names. If named after the one who requests, it is called "The Sutra of the Benevolent King's Questions." Consider the others likewise.

"This sutra also has immeasurable merits, called 'Merit of Protecting the Nation,' also called 'Dharma Medicine for All Kings.' Taking and practicing it, there is nothing without great efficacy. The merit of protecting dwellings also protects all sentient beings' bodies. This prajñāpāramitā protects nations like city moats, walls, swords, spears and shields." The commentary says: The second section reveals the sutra's functions to make people joyfully maintain it. Saying "there are also immeasurable merits" generally reveals the vastness of merits. Below, separately revealing functions, there are four parts. First, protecting the nation and also the king's body. Second, clarifying protection of dwellings and also people's bodies. Third, from "precisely this" below, concluding that prajñā protects the nation. Fourth, from "like cities" below, using metaphors to reveal protection of the nation. City moats are like precepts. The city's height metaphorically represents Mahāyāna. Moats are below and outside the city and smaller, metaphorically representing Hīnayāna - all having the meaning of preventing wrong and stopping evil. Walls are like samādhi, stabilizing the body. Broad walls metaphorically represent Mahāyāna, small walls metaphorically represent Hīnayāna. Swords represent wisdom. Spears and shields are like precepts and samādhi. Consider this carefully.

"You should accept and maintain prajñāpāramitā; it is also like this." The commentary says: The third section, from "You should" below, concludes by encouraging acceptance and maintenance.

【Lower section of right page】
《Title: Commentary on the Benevolent King Sutra for Protecting the Nation, Volume Two》
Benevolent King Prajñāpāramitā Sutra for Protecting the Nation, Chapter Five: Protecting the Nation

The commentary says: In the six chapters of the main teaching, the previous three chapters clarified the prajñā that can be taught, explained the sutra's power and function, generated the bodhisattvas' two benefits, could protect the Buddha-fruit, and knew the quiescence of the four birth characteristics, realized the original non-duality of cause and effect, and attained transcendental benefits - this was completed previously. This present chapter clarifies the protected nation and explains worldly benefits. At the beginning of the previous Emptiness Chapter, the sixteen kings intended to ask about methods for governing nations. The Buddha first answered for the bodhisattvas, explaining the causes and conditions for protecting Buddha-fruit and protecting the practices of the ten stages. The previous three chapters explained various contemplation gates and clarified the protecting prajñā. Through this, understanding was generated; inner virtue being complete, outer transformation also manifested. The sutra's awesome power makes nations free from disasters and people and kings safely protected. Hence it is called "protection." What is protected? The title names it "nation." Nation means the sovereign's transformative domain - this is called nation. Extensively explaining this meaning, therefore establishing the name. Hence called "Protecting the Nation Chapter." Question: Why can propagating this sutra protect nations? Answer: The meanings are numerous. Now briefly clarifying three meanings by which it can protect nations. First, prajñā is the Buddha-mother, able to give birth to all Buddhas. Now propagating prajñā accords with the Buddha's mind and is protected by the Buddha's supernatural powers, able to prevent the seven disasters and make all people peaceful and happy. Second, Mahāyāna sutras are what bodhisattvas study. By lecturing this sutra, bodhisattvas from the ten directions gather like clouds in this land to hear and receive the Mahāyāna. Because bodhisattvas' supernatural powers are great, they can prevent the seven disasters from arising. Third, this Mahāyāna sutra is beloved and respected by the dharma-protecting dragons, spirits and ghosts of the ten directions.

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By lecturing this sutra, dragons, spirits and ghosts all come to hear the dharma, protect the nation and can eliminate the seven disasters. Because disasters and obstacles do not arise, it can protect the nation. This chapter is divided into five sections. First, clarifying the practices for protecting the nation. From "Great King, in former days" below, the second cites the past to reveal the present, clarifying that benefits are not empty. From "Great King, sixteen great nations" below, the third encourages beings to practice. From "Now at the time of Śākyamuni" below, the fourth [describes] attained benefits. From "I now" below, the fifth conclusion.

"At that time, the Buddha told the Great King: 'You should listen well. I now correctly explain the methods for protecting nations. You should accept and maintain prajñāpāramitā.'" First clarifying the practices for protecting the nation. The commentary says: "Telling the Great King" is admonishing them to listen. "I now" promises to give the correct explanation. From "You should maintain" below encourages the king to practice. This begins to answer the question about causes and conditions for protecting nations in the previous Emptiness Chapter.

"When the nation is about to be disturbed and destroyed, burned by kalpa-fire, and bandits come to destroy the nation." The commentary says: Second, clarifying the time when protection is needed. The text saying "when the nation is about to be disturbed" clarifies that the seven disasters are about to arise, troubling the nation and afflicting the people. Therefore the ruler should cultivate virtue and ward off disasters to make all people peaceful and happy. The text saying "kalpa-fire" does not necessarily mean kalpa-fire. Speaking of bandits, there are two kinds: first, external robbers and wild beasts; second, internal afflictions created within. Since there are two kinds of bandits, protection also has two kinds: first, external - namely the hundred groups of spirits; second, internal - namely merit and wisdom. Whether internal or external, all are the spiritual powers of Buddhas and bodhisattvas.

"You should invite a hundred Buddha images, a hundred bodhisattva images, a hundred arhat images, a hundred bhikṣu assemblies, the four great assemblies, and seven assemblies to listen to this sutra together, and invite a hundred dharma teachers to lecture on prajñāpāramitā." The commentary says: Third, in clarifying the practices, it is again divided into four sections. First, from "invite a hundred Buddhas" below, listing seven kinds of merit fields and clarifying the vastness of merit fields.

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○ First clarifying the seven kinds of merit fields. First, a hundred Buddhas. Second, a hundred bodhisattvas. Third, a hundred arhats. These refer to after entering nirvāṇa, so only images are invited because the seven disasters are urgent in the final age. If referring to when Buddha was in the world, the actual bodies of Buddhas, bodhisattvas, and arhats would also be invited. Fourth, a hundred bhikṣu assemblies. Fifth, the four great assemblies: first bhikṣus, second bhikṣuṇīs, third upāsakas, fourth upāsikās. Sixth, the seven assemblies - beyond the previous four great assemblies, additionally including śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās to make seven. Seventh, inviting a hundred dharma teachers. Why are these seven kinds of dharma teachers all numbered as hundreds? Briefly citing round numbers to correspond with the hundred groups of spirits.

"Before a hundred lion-roar high seats, light a hundred lamps, burn a hundred mixed incenses, use a hundred kinds of colored flowers to make offerings to the Three Jewels, and use robes and various implements to make offerings to dharma teachers, as well as light meals and midday food." The commentary says: Second, in clarifying six kinds of offering implements: first, a hundred lion seats - because Buddhas and dharma teachers sit on these seats to expound the wonderful dharma, they are called lion seats. Second, lighting a hundred lamps. Third, a hundred mixed incenses. Fourth, a hundred kinds of colored flowers. Fifth, robes and various implements. Various implements include: robes, bowl, sitting mat, razor, woolen garment, water pot, knife, water strainer, bowl bag, needle case. Sixth, light meals and midday food. Using these six kinds to make offerings to the Three Jewels.
《Private note: Woolen garment refers to wool. Zhao said: weaving hemp to make socks.》

"At that time, Great King, lecture and read this sutra twice daily." The commentary says: Third, clarifying the proper manner of expounding dharma. The text saying "lecture twice daily" means morning and afternoon.

"In your nation there are a hundred groups of spirits. Each of these groups has another hundred groups. They delight in hearing this sutra. These spirits protect your nation." The commentary says: Fourth, clarifying how benevolent spirits protect the nation. The text saying "hundred