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】
兩句就＿二 天龍＿一。次一句就＿二陰陽＿一。《割書：文》
須彌巨海　　都爲＿レ灰揚　　天龍福盡　　於＿レ 中彫喪
二義尚殞　　國有＿二何常＿一
疏云二義者。一陰二陽。此之二種能生能滅。名爲＿二 二義＿一。
尚殞者。明＿下此陰陽雖＿二復生長＿一。而念念彫喪故是無常＿上。下
一句結＿二無常＿一。《割書：文》五種無常思＿レ之。
生老病死　　輪轉無＿レ際　　事與＿レ願違　　憂悲爲＿レ害
疏云。次兩偈明＿レ苦卽明＿二 八苦＿一。生等者卽生苦老苦病苦死
苦。輪轉無際者。輪廻卽是行苦。事與願違者。求不得苦。
亦名＿二愛別離苦＿一。憂悲者卽是懷苦也。《割書：文》
欲深禍重　　瘡疣無＿レ外　　三界皆苦　　國有＿二何賴＿一。
疏云欲深禍重者。論云如＿下大海水無＿レ邊亦無＿レ底能召＿中重
苦＿上。故云＿二禍重＿一也。瘡疣無外者。貪欲内心生故。瘡疣卽身
自有故云＿二無外＿一。《割書：文》
有本自無　　因緣成＿レ諸　　盛者必衰　　實者必虛
疏云。次兩偈明＿レ空。文云有本自無者。明＿二自性本來空＿一也。
因緣成諸者。明＿二因緣空＿一也。因緣法／由（ナホ）若＿二空花＿一。但有＿二假

【右頁下段】
名＿一而無＿二其實＿一也。正觀云＿二因緣生法卽是空＿一也。盛者必衰
者。此是始終空也。實者必然虛者。衆生計＿レ我爲＿二實相＿一 。刀
切＿レ身無常卽懷。卽是實者必虚也《割書：文》思＿レ之
衆生蠢蠢　　都如＿二幻居＿一　　聲響俱空　　國土亦如
疏云衆生蠢蠢都如幻居者。明＿二生空＿一也。聲響俱空者明＿二
相空＿一《割書：文》思＿レ之。
識神無＿レ形　　假乘＿二 四蛇＿一。　　無＿レ眼《割書：[傍]惠｜根》保養　　以爲＿二
樂車＿一　疏云。初句就＿レ心明＿二無我＿一。心非＿二形相＿一故言＿二無形＿一
也。假乘四蛇者。約＿レ色明＿二無我＿一。四蛇譬＿二 四大＿一也。無眼保
養以爲樂車者。此二句約＿レ情明＿二無我＿一。以＿三凡夫無＿二惠眼＿一。
保＿二-翫此身＿一以爲＿二樂車＿一。如＿三無目之象但求＿二食味＿一。樂＿二 五陰之
車＿一也。不＿レ達＿二無我＿一保＿二-養四大＿一謂＿レ有＿レ我。不＿レ知＿下此身假合而
有。似＿中衆木成＿上レ車。横計＿二輕苦＿一。謂＿レ此爲＿レ樂。名爲＿二樂車＿一。《割書：文》
形無＿二常主＿一　　神無＿二常家＿一　　形神尚離　　豈有＿レ國耶
疏云形者四大也。神者識神也。形神尚離￣トハ正明＿二無我＿一。
豈有國耶者。擧＿レ類顯＿二國空＿一也。《割書：文》
爾時法師說＿二此偈＿一已時普明王眷屬得＿二法眼空＿一王自證＿二-

【左頁上段】
得虛空等定＿一　疏云。第三聞＿レ法悟解有＿レ 二。初明＿二自解＿一。次
明＿二化他＿一。自行有＿レ 二。一眷屬得解。二普明王自證＿二虛空等
定＿一。《割書：文》
聞＿レ法悟解還至＿二 天羅國斑足王所＿一　　私云。　疏釋。缺無。
但斑足王子聞＿二右偈＿一歸＿二本處＿一義也。
衆中卽告＿二 九百九十九王＿一言就＿レ命時到人人皆應＿レ誦＿二過
去七佛仁王問般若波羅蜜經中偈句＿一疏　云。次明＿二化他＿一
有＿レ 五。卽告九百下明＿レ化＿二餘王＿一。《割書：文》文相明也。思＿レ之。
時斑足王問＿二諸王＿一言皆誦＿二何法＿一時普明王卽以＿二 上偈＿一答＿レ
王王聞＿二是法＿一得＿二空三昧＿一 九百九十九王亦聞＿レ法已皆證＿二
三空門定＿一疏云。時斑足王問諸王下。二明＿下斑足與＿二諸
王＿一同聞＿レ法獲＿上レ益。《割書：文》
時斑足王極大歡喜告＿二諸王＿一言我爲＿二外道邪師＿一所＿レ誤非＿二
君等過＿一汝可＿下還＿二本國＿一各各請＿二法師＿一講＿中-說般若波羅蜜名
味句＿上　疏云。告諸王言下。明＿下悉放＿二諸王＿一各還＿二本國＿一皆
弘＿中此經＿上。《割書：文》
時斑足王以＿レ國付＿レ弟出家爲＿レ道證＿二無生法忍＿一如＿二 十王地

【左頁下段】
《割書：[考]地｜疑經》中說＿一　疏云。以國付弟下四明＿三斑足出家進行得＿二無
生忍＿一。《割書：文》
五千國王常誦＿二是經＿一現世生＿レ報　疏云。五千下第五明＿二 五
千王得＿一レ益。
大王十六大國王修＿二護＿レ國之法＿一法應＿レ如＿レ是汝當＿二受持＿一
疏云。大王十六大國下品中大段第三勸＿レ持有＿レ 三。初勸＿二
十六國王＿一受持。《割書：文》
天上人中六道衆生皆應＿レ取＿二-持七佛名味句＿一　疏云。二天
上人中下勸＿二 六道衆生＿一受持。
未來世中復有＿二無量小國王＿一欲＿レ護＿二國土＿一亦復爾者應＿下請＿二
法師＿一說＿中般若波羅蜜經名味句＿上　疏云。三無量小國王下
勸＿二諸小國王＿一取持。《割書：文》　第三勸持訖。《割書：文》
爾時釋迦牟尼佛說＿二此般若波羅蜜＿一時衆中五百億人
得＿レ入＿二初地＿一　疏云。爾時釋迦牟尼下。品中大段第四明＿二
得益＿一。有＿二 六種得益不同＿一。初五百億人得＿二初地＿一。《割書：文》
復有＿二 六欲諸天子＿一 八十萬人得性空地＿一　疏云。二六欲
天八十萬人得＿二性空地＿一在＿二 四地已上＿一。《割書：文》

現代語訳

【右頁上段】
両句は天龍に就き、次の一句は陰陽に就く。

須弥巨海　　都て灰と為りて揚がり　　天龍福尽きて　　中に於いて彫喪す
二義尚お殞ち　　国に何の常あらんや

疏に云う、二義とは、一つは陰、二つは陽である。この二種は能く生じ能く滅するので、二義と名づける。「尚お殞ち」とは、この陰陽は復た生長するといえども、念々に彫喪するが故に、これ無常であることを明かす。下の一句は無常を結ぶ。五種の無常を思うべし。

生老病死　　輪転際無し　　事願いに違い　　憂悲害と為る

疏に云う、次の両偈は苦を明かし、即ち八苦を明かす。「生等」とは即ち生苦・老苦・病苦・死苦である。「輪転際無し」とは、輪廻が即ち行苦である。「事願いに違う」とは、求不得苦である。また愛別離苦とも名づける。「憂悲」とは即ち懐苦である。

欲深く禍重く　　瘡疣外無し　　三界皆苦なり　　国に何の頼あらんや

疏に云う、「欲深く禍重し」とは、論に云う「大海水の如く辺無く亦底無く、能く重苦を召す」と。故に「禍重し」と云うのである。「瘡疣外無し」とは、貪欲は内心に生ずるが故に、瘡疣は即ち身自ら有するが故に「外無し」と云う。

有は本より自ら無にして　　因縁諸を成ず　　盛なる者は必ず衰え　　実なる者は必ず虚し

疏に云う、次の両偈は空を明かす。文に「有は本より自ら無」と云うは、自性本来空を明かすのである。「因縁諸を成ず」とは、因縁空を明かすのである。因縁法は猶お空花の若く、但だ仮名ありて

【右頁下段】
その実無きのみ。正観に「因縁生法は即ち是れ空なり」と云う。「盛なる者は必ず衰う」とは、これは始終空である。「実なる者は必ず虚し」とは、衆生は我を計って実相と為す。刀で身を切れば無常にして即ち懐く。即ち是れ「実なる者は必ず虚し」である。これを思うべし。

衆生蠢蠢として　　都て幻居の如し　　声響俱に空し　　国土も亦如し

疏に云う、「衆生蠢蠢として都て幻居の如し」とは、生空を明かすのである。「声響俱に空し」とは相空を明かす。これを思うべし。

識神形無く　　仮に四蛇に乗る　　眼無くして保養し　　以て楽車と為す

疏に云う、初句は心に就いて無我を明かす。心は形相に非ざるが故に「形無し」と言うのである。「仮に四蛇に乗る」とは、色に約して無我を明かす。四蛇は四大に譬える。「眼無くして保養し以て楽車と為す」とは、この二句は情に約して無我を明かす。凡夫は慧眼無きを以て、この身を保翫して以て楽車と為す。目無き象の但だ食味を求むるが如く、五陰の車を楽しむのである。無我を達せずして四大を保養し、我有りと謂う。この身は仮合にして有ることを知らず、衆木の車を成すに似たり。横に軽苦を計って、これを楽と謂う。楽車と名づける。

形に常主無く　　神に常家無し　　形神尚お離る　　豈に国有らんや

疏に云う、形とは四大である。神とは識神である。「形神尚お離る」とは正しく無我を明かす。「豈に国有らんや」とは、類を挙げて国空を顕すのである。

爾の時、法師この偈を説き已りて、時に普明王の眷属は法眼空を得、王自ら証して

【左頁上段】
虚空等定を得たり。疏に云う、第三に法を聞いて悟解するに二がある。初めに自解を明かし、次に化他を明かす。自行に二がある。一つは眷属が得解すること。二つは普明王自ら虚空等定を証得すること。

法を聞いて悟解し、還って天羅国斑足王の所に至る。私に云う、疏釈は欠無す。但だ斑足王子が右の偈を聞いて本処に帰るという義である。

衆中にて即ち九百九十九王に告げて言う、「就命の時到れり。人人皆応に過去七仏仁王問般若波羅蜜経中の偈句を誦すべし」。疏に云う、次に化他を明かすに五がある。「即ち告ぐ九百」以下は余王を化することを明かす。文相明らかなり。これを思うべし。

時に斑足王は諸王に問うて言う、「皆何の法を誦するか」。時に普明王は即ち上の偈を以て王に答う。王はこの法を聞いて空三昧を得、九百九十九王もまた法を聞き已りて皆三空門定を証す。疏に云う、「時に斑足王諸王に問う」以下、二に斑足と諸王が同じく法を聞いて益を獲ることを明かす。

時に斑足王は極めて大いに歓喜して諸王に告げて言う、「我は外道邪師の為に誤られたり。君等の過に非ず。汝は本国に還り、各各法師を請じて般若波羅蜜の名味句を講説すべし」。疏に云う、「諸王に告げて言う」以下、悉く諸王を放ち各々本国に還らしめ、皆この経を弘めることを明かす。

時に斑足王は国を以て弟に付け、出家して道を為し、無生法忍を証す。十王地

【左頁下段】
経中の説の如し。疏に云う、「国を弟に付く」以下、四に斑足の出家進行して無生忍を得ることを明かす。

五千国王は常にこの経を誦し、現世に生報あり。疏に云う、「五千」以下、第五に五千王の得益を明かす。

大王、十六大国王は護国の法を修む。法は応に是の如くなるべし。汝当に受持すべし。疏に云う、「大王十六大国」以下、品中大段第三の勧持に三がある。初めに十六国王に受持を勧める。

天上人中六道衆生は皆応に七仏の名味句を取持すべし。疏に云う、二に「天上人中」以下、六道衆生に受持を勧める。

未来世中にも復た無量の小国王有りて、国土を護らんと欲せば、亦復た爾らば、応に法師を請じて般若波羅蜜経の名味句を説かしむべし。疏に云う、三に「無量小国王」以下、諸小国王に取持を勧める。第三の勧持訖る。

爾の時、釈迦牟尼仏がこの般若波羅蜜を説きし時、衆中の五百億人が初地に入ることを得たり。疏に云う、「爾の時釈迦牟尼」以下、品中大段第四に得益を明かす。六種の得益の不同がある。初めに五百億人が初地を得る。

復た六欲諸天子八十万人有りて性空地を得たり。疏に云う、二に六欲天八十万人が性空地を得るのは四地已上にある。

英語訳

【Upper section of right page】
Two lines concern heavenly dragons, the next line concerns yin and yang.

Mount Sumeru and vast seas all turn to ash and rise up; heavenly dragons' merit exhausted, they decay and perish within.
Even the two principles perish - what permanence can nations have?

The commentary says: The two principles are first yin and second yang. These two types can generate and can destroy, hence they are called the "two principles." "Even perish" clarifies that although these yin and yang again grow and flourish, they decay and perish moment by moment, therefore this is impermanence. The line below concludes with impermanence. Consider the five types of impermanence.

Birth, old age, illness, death - endless cycles of transmigration; affairs go against wishes, sorrow and grief become harm.

The commentary says: The next two verses clarify suffering, namely clarifying the eight sufferings. "Birth, etc." refers to birth suffering, old age suffering, illness suffering, death suffering. "Endless cycles of transmigration" means samsara is precisely the suffering of formations. "Affairs go against wishes" is the suffering of not obtaining what one seeks, also called the suffering of separation from what one loves. "Sorrow and grief" is precisely the suffering of resentment.

Deep desires and heavy calamities, ulcers and boils with nothing external; the three realms are all suffering - what can nations rely upon?

The commentary says: "Deep desires and heavy calamities" - a treatise says "like ocean water without borders and without bottom, able to summon heavy suffering." Hence it says "heavy calamities." "Ulcers and boils with nothing external" means greed arises from the inner mind, therefore; ulcers and boils exist in the body itself, hence it says "nothing external."

Existence is originally non-existent of itself; causes and conditions create all things; what flourishes must decline; what is real must become empty.

The commentary says: The next two verses clarify emptiness. The text saying "existence is originally non-existent of itself" clarifies that self-nature is originally empty. "Causes and conditions create all things" clarifies the emptiness of causes and conditions. Conditioned dharmas are like sky-flowers, having only provisional names

【Lower section of right page】
but no reality. The Correct View states: "Dharmas arising from causes and conditions are precisely emptiness." "What flourishes must decline" - this is beginning-and-end emptiness. "What is real must become empty" means sentient beings consider the self as true characteristics. When a knife cuts the body, impermanence immediately brings resentment. This is precisely "what is real must become empty." Consider this.

Sentient beings in confusion are all like illusory dwellings; sounds and echoes are both empty; nations and lands are also thus.

The commentary says: "Sentient beings in confusion are all like illusory dwellings" clarifies the emptiness of persons. "Sounds and echoes are both empty" clarifies the emptiness of characteristics. Consider this.

Consciousness-spirit has no form, provisionally riding four serpents; without eyes, nurturing and caring, taking this as a pleasure vehicle.

The commentary says: The first line concerns mind in clarifying no-self. Since mind is not form and characteristics, it says "no form." "Provisionally riding four serpents" relates to form in clarifying no-self. The four serpents are metaphors for the four great elements. "Without eyes, nurturing and caring, taking this as a pleasure vehicle" - these two lines relate to emotions in clarifying no-self. Because ordinary beings lack the eye of wisdom, they cherish and play with this body, taking it as a pleasure vehicle. Like an elephant without eyes merely seeking taste and flavor, they delight in the vehicle of the five aggregates. Not understanding no-self, they nurture and care for the four great elements, claiming there is a self. They don't know this body exists through provisional combination, similar to many pieces of wood forming a cart. They mistakenly calculate light suffering, calling this pleasure, naming it a "pleasure vehicle."

Form has no permanent master; spirit has no permanent home; form and spirit still separate - how can there be nations?

The commentary says: Form refers to the four great elements. Spirit refers to consciousness-spirit. "Form and spirit still separate" properly clarifies no-self. "How can there be nations?" raises analogies to reveal the emptiness of nations.

At that time, after the dharma teacher explained these verses, King Universal Brightness's retinue attained the dharma-eye of emptiness, and the king himself realized

【Upper section of left page】
the samādhi equal to space. The commentary says: The third, hearing dharma and attaining understanding, has two parts: first clarifying self-understanding, then clarifying teaching others. Self-practice has two parts: first, retinue attains understanding; second, King Universal Brightness himself realizes the samādhi equal to space.

Hearing dharma and attaining understanding, [he] returned to the place of King Spotted Foot of Tianluò nation. I privately note: The commentary explanation is lacking. This simply means Prince Spotted Foot heard the above verses and returned to his original place.

In the assembly, he immediately announced to the nine hundred ninety-nine kings: "The time of accepting fate has arrived. Each person should chant the verse passages from the Sutra on Prajñāpāramitā Asked by the Benevolent Kings of the Past Seven Buddhas." The commentary says: Next clarifying teaching others has five parts. "Immediately announcing to the nine hundred" below clarifies transforming the other kings. The textual meaning is clear. Consider this.

At that time King Spotted Foot asked the various kings: "What dharma do you all chant?" At that time King Universal Brightness immediately answered the king with the above verses. The king heard this dharma and attained the samādhi of emptiness. The nine hundred ninety-nine kings also heard the dharma and all realized the samādhi of the three gates of emptiness. The commentary says: From "At that time King Spotted Foot asked the various kings" below, the second clarifies that Spotted Foot and the various kings together heard dharma and obtained benefit.

At that time King Spotted Foot was extremely joyful and announced to the various kings: "I was misled by heretical teachers. This is not the fault of you lords. You should return to your home countries, each invite dharma teachers to lecture and explain the words, meanings, and phrases of prajñāpāramitā." The commentary says: From "announcing to the various kings" below, clarifying that all kings were released to each return to their home countries and all propagate this sutra.

At that time King Spotted Foot entrusted his nation to his younger brother, left home to pursue the path, and realized the patience of non-arising dharmas, as explained in the Ten Kings' Stages

【Lower section of left page】
Sutra. The commentary says: From "entrusting the nation to his younger brother" below, the fourth clarifies Spotted Foot's leaving home, advancing in practice, and attaining the patience of non-arising.

Five thousand kings constantly chanted this sutra and received retribution in this present life. The commentary says: From "five thousand" below, the fifth clarifies the benefits obtained by the five thousand kings.

Great King, the sixteen great nation kings cultivate the dharma of protecting nations. The dharma should be thus. You should accept and maintain it. The commentary says: From "Great King, the sixteen great nations" below, the third major section of the chapter on encouraging maintenance has three parts: first encouraging the sixteen nation kings to accept and maintain.

All sentient beings in heaven, among humans, and in the six realms should take up and maintain the words, meanings, and phrases of the seven Buddhas. The commentary says: Second, from "in heaven and among humans" below, encouraging sentient beings of the six realms to accept and maintain.

In future ages there will again be immeasurable small nation kings wanting to protect their territories - they too should invite dharma teachers to explain the words, meanings, and phrases of the Prajñāpāramitā Sutra. The commentary says: Third, from "immeasurable small nation kings" below, encouraging various small nation kings to take up and maintain. The third section on encouraging maintenance is completed.

At that time, when Śākyamuni Buddha explained this prajñāpāramitā, five hundred million people in the assembly attained entry to the first stage. The commentary says: From "At that time Śākyamuni" below, the fourth major section of the chapter clarifies the benefits obtained. There are six different types of benefits obtained. First, five hundred million people attained the first stage.

Again, there were eighty thousand sons of the gods of the six desire [realms] who attained the stage of nature-emptiness. The commentary says: Second, eighty thousand from the six desire heavens attained the stage of nature-emptiness, which is at the fourth stage and above.