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】
復有＿二 十八梵＿一得＿二無生法忍＿一得＿二無生法樂忍＿一　疏云。三十
八梵天得＿二無生忍及法樂忍＿一在＿二 七地以上＿一。《割書：文》
復有＿下先已學＿二菩薩＿一者＿上證＿二 一地二地三地乃至十地＿一　疏
云。四復有先已學菩薩￣トハ明＿二初地乃至十地＿一。《割書：文》
復有＿二 八部阿須輪王＿一得＿二 十三昧門＿一得＿二 二三昧門＿一得＿下轉＿二鬼
身＿一 天上正受＿上　疏云。五八部神王得十三昧者。十一切入
也。得二三昧者八勝處八背捨也。或云。一空二無相也。又
轉＿二鬼神身＿一得＿二 天身＿一。《割書：文》
在＿二此會＿一者皆得＿二自性信乃至無量空信＿一　疏云。六現在衆
在＿二此會＿一者得＿二自性信＿一者。四不懷信也。又得＿二空信＿一者入＿二
初地＿一也。又十信名＿二自性信＿一。種性已上名＿二空信＿一也。
吾今略說＿二 天等功德＿一不＿レ可＿二具盡＿一　疏云。吾今下品中大
段第五惣結。略說如＿レ此。廣說不＿レ可＿二窮盡＿一也。

仁王護國般若波羅蜜經散華品第六
疏云。正說六品爲＿レ 四。上三品明＿二能護般若＿一。第二護國一
品明＿二所護國土＿一已竟。今此品是第三示＿二物供義＿一。令＿二 人供

【右頁下段】
養＿一。十六國王聞＿下 上說＿二般若＿一得益衆多＿上。内心慶喜散花供
養因以題＿レ名。故云＿二散花品＿一。問供養多種。今何故散＿レ花。
答供養雖＿レ多不＿レ出＿二 三種＿一。一敬供養。謂香花等。二利供
養。謂衣服等。三修行供養。謂六度四攝等。此品多明＿二恭
《割書：[考]恭恐｜敬歟》供養修行供養＿一也。此品文爲＿二 六段＿一。初明＿下 十六國
王聞＿レ法歡喜散花供養＿上。時諸國王下第二發＿レ願。佛告大王
下第三如來述成。時佛下第四現＿二神力＿一。佛現神足下第
五時衆得益。諦聽諦聽下第六結。
爾時十六大國王聞＿二佛所說十萬億偈般若波羅蜜＿一歡喜
無量卽散＿二百萬億行華＿一於＿二虛空中＿一變爲＿二 一座＿一 十方諸佛
共坐＿二 一座＿一說＿二般若波羅蜜＿一無量大衆共坐＿二 一座＿一持＿二金羅
華＿一散＿二釋迦牟尼佛上＿一成＿二萬輪華＿一蓋＿二大衆上＿一　疏云。就＿二初
散花中＿一有＿レ 四。初散百萬億行花￣トハ地前三十心花。二復散
八萬四千般若花￣トハ初地已上十地花。三復散妙覺花￣トハ
佛地花也。四諸天人散＿二 天花＿一。就＿二前三十心行花中＿一有＿レ 四。
初明＿下 十六國王聞＿三 上說＿二般若＿一歡喜卽散＿中百億行花＿上。二花
於＿二空中＿一變成＿二 一座＿一 十方佛共坐＿二 一座＿一說＿二般若＿一。三無量大

【左頁上段】
衆共坐＿二 一座＿一持＿二金羅花＿一散＿二釋迦上＿一。四金羅花變成＿二萬輪
花＿一蓋＿二大衆＿一也。
復散＿二 八萬四千般若波羅蜜華＿一於＿二虛空中＿一變成＿二白雲臺＿一
臺中光明王佛共＿二無量大衆＿一說＿二般若波羅蜜＿一臺中大衆
持＿二香吼華＿一散＿二釋迦牟尼佛及諸大衆＿一　疏云。第二地上行
花文有＿レ 三。初明＿三散花變成＿二白雲臺＿一。二明＿三臺中光明王佛
說＿二般若＿一。三臺中大衆持＿二雷吼花＿一散＿二釋迦及大衆＿一也。
復散＿二妙覺華＿一於＿二虛空中＿一變作＿二金剛城＿一城中師子吼王佛
共＿二 十方佛大菩薩衆＿一論＿二第一義諦＿一時城中菩薩持＿二光明
華＿一散＿二釋迦牟尼佛上＿一成＿二 一華臺＿一臺中十方諸佛説＿二不二
法＿一　疏云。第三佛地散＿二妙覺花＿一 中文有＿レ 五。始明＿二散妙覺
花＿一。二花於＿二空中＿一變作＿二金剛城＿一。三城中師子吼王佛共＿二 十
方佛大菩薩＿一論＿二第一義諦＿一。四時城中菩薩持＿二光明花＿一散＿二
釈迦佛＿一成＿二 一花臺＿一。五臺中十方佛說＿二不二法＿一也。《割書：文》
及諸天人亦散＿二 天華於釋迦牟尼佛上＿一虛空中成＿二紫雲蓋＿一
覆＿二 三千大千世界＿一蓋中天人散＿二恆河沙華＿一如＿レ雲而下　疏
云。第四諸大衆天人散花有＿レ 三。初散＿二 天花釋迦上＿一。二花

【左頁下段】
於＿二空中＿一成＿二紫雲蓋＿一覆＿二 三千大千世界＿一。三蓋中天人散＿二恆
【河】沙花＿一。此等若就＿レ事是敬供養。若約＿レ行卽修行供養。
時諸國王散華供養已願＿三過去佛現在佛未來佛常說＿二般
若波羅蜜＿一願＿三 一切受持者比丘比丘尼信男信女所＿レ求如＿レ
意常行＿二般若波羅蜜＿一　疏云。時諸下品中大段第二發願。
就＿レ文有＿レ 二。初時諸大國願＿三 三世諸佛常說＿二般若＿一。二願一
切受持者下。願＿下 四衆所求如＿レ意常行＿中無所得般若＿上。《割書：文》
佛告＿二大王＿一如＿レ是如＿レ是如＿二王所說＿一般若波羅蜜應＿レ說應＿レ受
是諸佛母諸菩薩母神通生處　疏云。佛告下品内《割書：[考]内恐｜中歟》
大段此第三如來述成。就＿レ文有＿レ 二。初述可。故云＿二如是如
是＿一。二如王所說下。勸＿下應＿レ說應＿中受持＿上歎＿二般若諸聖之本＿一。
有＿二 三句＿一。是一切諸佛母。一切菩薩母。一切神通母。《割書：文》
時佛爲＿レ王現＿二 五不思議神變＿一 一花入＿二無量花＿一無量花入＿二
一花＿一 一佛土入＿二無量佛土＿一無量佛土入＿二 一佛土＿一無量佛
土入＿二 一毛孔土＿一 一毛孔土入＿二無量毛孔土＿一無量須彌無量
大海入＿二芥子中＿一 一佛身入＿二無量衆生身＿一無量衆生身入＿二
一佛身＿一入＿二 六道身＿一入＿二 地水火風身＿一佛身不可思議衆生

現代語訳

【右頁上段】
復た十八の梵天があって無生法忍を得、無生法楽忍を得た。疏に云う、三に十八の梵天が無生忍及び法楽忍を得るのは七地以上にある。

復た先に既に菩薩を学んだ者が一地・二地・三地乃至十地を証した。疏に云う、四に復た先に既に菩薩を学んだ者とは、初地乃至十地を明かす。

復た八部阿修羅王があって十三昧門を得、二三昧門を得、鬼身を転じて天上の正受を得た。疏に云う、五に八部神王が十三昧を得るとは、十一切入である。二三昧を得るとは八勝処・八背捨である。或いは云う、一つは空、二つは無相である。また鬼神身を転じて天身を得る。

この会にある者は皆自性信乃至無量空信を得た。疏に云う、六に現在の衆でこの会にある者が自性信を得るとは、四不壊信である。また空信を得るとは初地に入ることである。また十信を自性信と名づけ、種性已上を空信と名づける。

吾は今天等の功徳を略説したが、具に尽くすことはできない。疏に云う、「吾は今」以下、品中大段第五の総結である。略説はこの如し。広説は窮め尽くすことができない。

仁王護国般若波羅蜜経散華品第六
疏に云う、正説の六品を四と為す。上の三品は能護般若を明かし、第二の護国一品は所護国土を明かし已に竟る。今この品は第三に物供の義を示し、人をして供養せしめる。十六国王が上に般若を説くのを聞いて得益衆多なるを、内心慶喜して散華供養し、因りて以て名を題する。故に散華品と云う。問う、供養は多種である。今何故に花を散ずるか。答える、供養は多しといえども三種を出でず。一つは敬供養、謂わゆる香花等。二つは利供養、謂わゆる衣服等。三つは修行供養、謂わゆる六度四摂等。この品は多く恭敬供養と修行供養を明かす。この品の文を六段と為す。初めに十六国王が法を聞いて歓喜し散華供養することを明かす。「時に諸国王」以下第二に発願。「仏告大王」以下第三に如来述成。「時に仏」以下第四に神力を現ず。「仏神足を現ず」以下第五に時衆得益。「諦聴諦聴」以下第六に結。

【右頁下段】
爾の時、十六大国王は仏の所説の十万億偈般若波羅蜜を聞いて歓喜無量、即ち百万億行華を虚空中に散じ、一座と変為し、十方諸仏が一座を共に坐して般若波羅蜜を説き、無量大衆が一座を共に坐し、金羅華を持して釈迦牟尼仏の上に散じ、万輪華と成して大衆の上を蓋う。疏に云う、初の散華中に就いて四がある。初めに百万億行花を散ずとは地前三十心花である。二に復た八万四千般若花を散ずとは初地已上十地花である。三に復た妙覚花を散ずとは仏地花である。四に諸天人が天花を散ず。前の三十心行花中に就いて四がある。初めに十六国王が上に般若を説くのを聞いて歓喜し即ち百億行花を散ずことを明かす。二に花が空中に於いて変じて一座と成し、十方仏が一座を共に坐して般若を説く。三に無量大

【左頁上段】
衆が一座を共に坐し、金羅花を持して釈迦の上に散ず。四に金羅花が変じて万輪花と成し大衆を蓋う。

復た八万四千般若波羅蜜華を散じ、虚空中に於いて白雲台と変成し、台中の光明王仏が無量大衆と共に般若波羅蜜を説き、台中の大衆が香吼華を持して釈迦牟尼仏及び諸大衆に散ず。疏に云う、第二の地上行花の文に三がある。初めに散花が変じて白雲台と成ることを明かす。二に台中の光明王仏が般若を説くことを明かす。三に台中の大衆が雷吼花を持して釈迦及び大衆に散ずことである。

復た妙覚華を散じ、虚空中に於いて金剛城を変作し、城中の師子吼王仏が十方仏大菩薩衆と共に第一義諦を論じ、時に城中の菩薩が光明華を持して釈迦牟尼仏の上に散じ、一華台と成し、台中の十方諸仏が不二法を説く。疏に云う、第三の仏地に妙覚花を散ず中の文に五がある。始めに妙覚花を散ずことを明かす。二に花が空中に於いて変じて金剛城を作る。三に城中の師子吼王仏が十方仏大菩薩と共に第一義諦を論ず。四に時に城中の菩薩が光明花を持して釈迦仏に散じ一花台と成す。五に台中の十方仏が不二法を説く。

及び諸天人もまた天華を釈迦牟尼仏の上に散じ、虚空中に紫雲蓋と成して三千大千世界を覆い、蓋中の天人が恒河沙華を散じて雲の如くして下る。疏に云う、第四の諸大衆天人散花に三がある。初めに天花を釈迦の上に散ず。二に花が

【左頁下段】
空中に於いて紫雲蓋と成して三千大千世界を覆う。三に蓋中の天人が恒河沙花を散ず。これ等は事に就けば是れ敬供養である。行に約すれば即ち修行供養である。

時に諸国王は散華供養し已りて、過去仏・現在仏・未来仏が常に般若波羅蜜を説かんことを願い、一切の受持者・比丘・比丘尼・信男・信女の所求が意の如く、常に般若波羅蜜を行ぜんことを願う。疏に云う、「時に諸」以下、品中大段第二の発願である。文に就いて二がある。初めに時に諸大国が三世諸仏の常に般若を説かんことを願う。二に「一切受持者」以下、四衆の所求が意の如く常に無所得般若を行ぜんことを願う。

仏は大王に告げられた、「その通りである、その通りである。王の所説の如く、般若波羅蜜は応に説くべく応に受くべきである。これは諸仏の母、諸菩薩の母、神通の生ずる処である」。疏に云う、「仏告」以下、品中大段第三の如来述成である。文に就いて二がある。初めに述可す。故に「如是如是」と云う。二に「王の所説の如く」以下、応に説き応に受持すべきことを勧め、般若を諸聖の本と歎ず。三句がある。是れ一切諸仏の母。一切菩薩の母。一切神通の母。

時に仏は王の為に五不思議神変を現ず。一花が無量花に入り、無量花が一花に入る。一仏土が無量仏土に入り、無量仏土が一仏土に入る。無量仏土が一毛孔土に入り、一毛孔土が無量毛孔土に入る。無量須弥・無量大海が芥子中に入る。一仏身が無量衆生身に入り、無量衆生身が一仏身に入り、六道身に入り、地水火風身に入る。仏身不可思議、衆生

英語訳

【Upper section of right page】
Furthermore, eighteen Brahma heavens attained the patience of non-arising dharmas and the patience of the bliss of non-arising dharmas. The commentary says: Third, the eighteen Brahma heavens attaining the patience of non-arising and the patience of dharma-bliss are at the seventh stage and above.

Furthermore, those who had previously studied the bodhisattva [path] realized the first stage, second stage, third stage, up to the tenth stage. The commentary says: Fourth, "furthermore, those who had previously studied the bodhisattva [path]" clarifies from the first stage to the tenth stage.

Furthermore, the eight divisions of asura kings attained ten samādhi gates, attained two samādhi gates, and transformed their demon bodies to attain proper absorption in heaven. The commentary says: Fifth, the eight divisions of spirit kings attaining ten samādhis refers to the ten totalities. Attaining two samādhis refers to the eight masteries and eight liberations. Some say: first is emptiness, second is signlessness. Also, they transformed demon-spirit bodies and attained heavenly bodies.

Those present at this assembly all attained self-nature faith up to immeasurable empty faith. The commentary says: Sixth, among the present assembly, those at this assembly attaining self-nature faith refers to the four indestructible faiths. Also, attaining empty faith means entering the first stage. Also, the ten faiths are called self-nature faith, and from the seed-nature stage upward is called empty faith.

I have now briefly explained the merits of heavens and others, but cannot exhaust them completely. The commentary says: From "I now" below is the fifth general conclusion of the major section within the chapter. The brief explanation is thus. The extensive explanation cannot be completely exhausted.

Chapter Six: The Flower-Scattering Chapter of the Prajñāpāramitā Sūtra for Benevolent Kings Protecting the Nation

The commentary says: The six chapters of the main teaching are divided into four. The above three chapters clarify the prajñā that can protect. The second chapter on protecting the nation clarifies the protected national territory, which is already completed. Now this chapter is the third, showing the meaning of material offerings, causing people to make offerings. The sixteen nation kings heard the above explanation of prajñā and obtained many benefits. With inner joy and celebration, they scattered flowers in offering, and from this the title was established. Hence it is called the Flower-Scattering Chapter. Question: There are many types of offerings. Why scatter flowers now? Answer: Although offerings are many, they do not exceed three types: first, respectful offerings, namely incense, flowers, etc.; second, beneficial offerings, namely clothing, etc.; third, cultivating offerings, namely the six perfections, four means of attraction, etc. This chapter mainly clarifies respectful offerings and cultivating offerings. The text of this chapter has six sections: first clarifies the sixteen nation kings hearing the dharma with joy and scattering flowers in offering. From "at that time the various nation kings" below is the second, making vows. From "the Buddha told the great king" below is the third, the Tathāgata's confirmation. From "at that time the Buddha" below is the fourth, manifesting spiritual power. From "the Buddha manifested supernatural powers" below is the fifth, the assembly's benefits. From "listen carefully, listen carefully" below is the sixth, conclusion.

【Lower section of right page】
At that time, the sixteen great nation kings heard the Buddha's explanation of ten trillion verses of prajñāpāramitā and were immeasurably joyful. They immediately scattered one hundred million trillion practice-flowers in empty space, which transformed into one seat. The Buddhas of the ten directions together sat on one seat explaining prajñāpāramitā. Immeasurable great assemblies together sat on one seat, holding golden net flowers and scattering them above Śākyamuni Buddha, forming ten thousand wheel-flowers covering the great assembly above. The commentary says: In the initial flower-scattering there are four parts: first, scattering one hundred million trillion practice-flowers refers to the flowers of the thirty minds before the stages. Second, again scattering eighty-four thousand prajñā flowers refers to the flowers of the ten stages from the first stage upward. Third, again scattering wonderful enlightenment flowers refers to the Buddha-stage flowers. Fourth, various gods and humans scatter heavenly flowers. In the previous thirty-mind practice-flowers there are four parts: first clarifies the sixteen nation kings hearing the above explanation of prajñā with joy and immediately scattering one hundred billion practice-flowers. Second, flowers in empty space transform into one seat, with Buddhas of the ten directions together sitting on one seat explaining prajñā. Third, immeasurable great

【Upper section of left page】
assemblies together sit on one seat, holding golden net flowers and scattering them above Śākyamuni. Fourth, golden net flowers transform into ten thousand wheel-flowers covering the great assembly.

Again they scattered eighty-four thousand prajñāpāramitā flowers, which in empty space transformed into white cloud platforms. In the platforms, King Bright Light Buddha together with immeasurable great assemblies explained prajñāpāramitā. The great assemblies in the platforms held fragrant roar flowers and scattered them on Śākyamuni Buddha and the various great assemblies. The commentary says: The second, flowers of above-ground practices, has three parts in the text: first clarifies scattered flowers transforming into white cloud platforms; second clarifies King Bright Light Buddha in the platform explaining prajñā; third, great assemblies in the platform holding thunder-roar flowers and scattering them on Śākyamuni and the great assembly.

Again they scattered wonderful enlightenment flowers, which in empty space transformed into diamond cities. In the cities, Lion Roar King Buddha together with Buddhas of the ten directions and great bodhisattva assemblies discussed the ultimate truth. At that time, bodhisattvas in the cities held bright light flowers and scattered them above Śākyamuni Buddha, forming one flower platform. In the platform, Buddhas of the ten directions explained the non-dual dharma. The commentary says: The third, scattering wonderful enlightenment flowers at the Buddha stage, has five parts in the text: first clarifies scattering wonderful enlightenment flowers; second, flowers in empty space transform to create diamond cities; third, Lion Roar King Buddha in the cities together with Buddhas of the ten directions and great bodhisattvas discusses the ultimate truth; fourth, at that time bodhisattvas in the cities held bright light flowers and scattered them on Śākyamuni Buddha, forming one flower platform; fifth, Buddhas of the ten directions in the platform explained the non-dual dharma.

And various gods and humans also scattered heavenly flowers above Śākyamuni Buddha. In empty space they formed purple cloud canopies covering the three thousand great thousand worlds. Gods and humans in the canopies scattered Ganges-sand flowers descending like clouds. The commentary says: The fourth, various great assemblies of gods and humans scattering flowers, has three parts: first, scattering heavenly flowers above Śākyamuni; second, flowers

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in empty space forming purple cloud canopies covering the three thousand great thousand worlds; third, gods and humans in the canopies scattering Ganges-sand flowers. If these are considered in terms of phenomena, they are respectful offerings. If considered in terms of practice, they are precisely cultivating offerings.

At that time, after the various nation kings made flower-scattering offerings, they vowed that past Buddhas, present Buddhas, and future Buddhas would constantly explain prajñāpāramitā, and vowed that all those who accept and maintain it—monks, nuns, laymen, and laywomen—would obtain what they seek as they wish and constantly practice prajñāpāramitā. The commentary says: From "at that time various" below is the second major section of the chapter on making vows. The text has two parts: first, at that time the various great nations vow that Buddhas of the three times constantly explain prajñā; second, from "all those who accept and maintain" below, they vow that the four assemblies obtain what they seek as they wish and constantly practice no-attainment prajñā.

The Buddha told the great king: "So it is, so it is. As the king has said, prajñāpāramitā should be explained and should be received. This is the mother of all Buddhas, the mother of all bodhisattvas, the birthplace of spiritual powers." The commentary says: From "the Buddha told" below is the third major section of the chapter on the Tathāgata's confirmation. The text has two parts: first, confirmation and approval, hence saying "so it is, so it is"; second, from "as the king said" below, encouraging that it should be explained and should be accepted and maintained, praising prajñā as the foundation of all sages. There are three phrases: it is the mother of all Buddhas, the mother of all bodhisattvas, the mother of all spiritual powers.

At that time the Buddha manifested five inconceivable spiritual transformations for the king: one flower entering immeasurable flowers, immeasurable flowers entering one flower; one Buddha-land entering immeasurable Buddha-lands, immeasurable Buddha-lands entering one Buddha-land; immeasurable Buddha-lands entering one pore-land, one pore-land entering immeasurable pore-lands; immeasurable Mount Sumerus and immeasurable great seas entering into a mustard seed; one Buddha-body entering immeasurable sentient beings' bodies, immeasurable sentient beings' bodies entering one Buddha-body, entering six-realm bodies, entering earth-water-fire-wind bodies. Buddha-bodies are inconceivable, sentient beings