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】
卽發＿二無上菩提心＿一　疏云。第五作＿二 十四根觀＿一。五情根五
受根男女意命。此十四是生死根本。故成實論名＿二往來
根＿一。生死過患故菩薩先須＿レ觀＿レ之《割書：文》。又云。第六發菩提心
者。智度論云五種菩提。是第五無上菩提心也。𣵀槃經
四種菩提￣ニハ發＿二第四上上觀菩提＿一也。大品經三種菩提￣ニハ
第三佛菩提心也。
常修＿二 三界一切念念皆不淨＿一故得＿二不淨忍觀門＿一住＿二-在佛
家＿一修＿二 六和敬＿一所謂三業同戒同見同學行＿二 八萬四千波羅
蜜道＿一　疏云。第七常修三界忍者。觀＿二 三界念念皆不淨＿一。是
諸漏本一念淨處卽得＿二不淨忍＿一也。以＿レ作＿二 上來諸觀＿一名＿二佛
弟子＿一。故云＿二住在佛家＿一也。第八修＿二 六和敬＿一與＿レ物同修名＿レ之
爲＿レ和。共相受＿レ德目＿レ之爲＿レ敬。三業同修爲＿レ 三。同戒同見
同學。行＿二 八萬四千度＿一名＿レ 六。餘經以＿二同利＿一爲＿レ 六。《割書：文》
善男子習忍以前行＿二 十善＿一菩薩有＿レ退有＿レ進譬如＿二輕毛隨＿レ
風東西＿一是諸菩薩亦復如＿レ是雖＿下以＿二 十千劫＿一行＿中 十正道＿上發＿二
三菩提心＿一乃當＿レ入＿二習忍位＿一亦常學＿二 三伏忍＿一而不＿レ可＿二字
名＿一是不定人　疏云。善男子下習忍中大段第二更解＿二 三

【右頁下段】
十心前外凡十善＿一。擧＿レ失顯＿レ德。《割書：文》私云。進退不定義如＿レ常。
法譬思＿レ之。
是定人者入＿二生空位聖人性＿一故必不＿レ起＿二 五逆六重二十八
輕＿一佛法經書作＿二反逆罪＿一言＿レ非＿二佛說一無＿レ有＿二是處＿一能以＿二 一
阿僧祇劫＿一修＿二伏道忍行＿一始得＿レ入＿二僧伽陀位＿一　疏云。是定
人下習忍位中第三大段顯＿レ得。還結＿二習種忍＿一也。就＿レ文有＿レ
三。初得＿二生見《割書：[考]見藏｜疏作空》位＿一。此人得＿二 人空無我解＿一也。亦名＿二假
名空＿一也。必不起下第二明＿二離過五逆＿一如＿二前說＿一。六重者四
重加＿二不酟酒＿一爲＿レ 五。不＿レ說＿二 四衆罪過＿一爲＿レ 六。廿八輕者。出＿二
善生優婆塞經＿一。第一不＿レ供＿二-養父母師長＿一。二者＿二-躭樂飮酒＿一。
三者不＿レ能＿レ瞻＿二身病苦＿一。四者有＿二乞食＿一不＿レ能＿下隨＿二多少＿一與＿上而
令＿二空去＿一。五者若見＿二 四果犯惑＿一生＿二憍慢心＿一。七者月月不＿レ能＿下
持＿二 六齋＿一受＿中 八支戒＿上。八者四十里有＿二講法處＿一不＿二往聽＿一。九
者受＿二招提僧臥具床座＿一。十者疑＿二水有＿一レ虫故飮。十一者險
難之處無＿レ伴獨行。十二者無＿レ伴獨宿＿二尼寺＿一。十三者若爲＿二
財命＿一打＿二-罵奴婢僮僕外人＿一。十四若殘食施＿二 四部衆＿一。十五
者若畜＿二猫狸＿一。十六者畜＿二-養象馬牛驢一切禽獸＿一不＿レ作＿二淨

【左頁上段】
施＿一。十七者若不＿レ儲＿二僧伽利衣鉢盂錫杖＿一。十八若爲＿レ身田
作。十九不＿レ得＿下自爲＿二身命＿一若作＿二市易＿一斗秤賣＿上レ物。一說＿レ價
已不＿レ得＿下前却捨＿レ賤取＿上レ貴。廿若在＿二非處非時＿一行＿レ欲。廿一
商賈販賣不＿レ輸＿二官稅＿一盜棄而去。廿二若犯＿二國制＿一。廿三得＿二
新菓菜＿一不＿三先奉＿二 三寶＿一先自受用。廿四僧若不＿二敢說法讚
歎＿一輒便自作。廿五若在＿二沙彌比丘前＿一行。廿六僧中行＿レ食
不＿レ得＿下撰擇取＿レ美過分而取＿上。廿七不＿レ得＿レ養＿レ蠶。廿八行＿レ路
之時適見＿二病者＿一不＿二住瞻視＿一方便付囑而捨去。佛法經書作
反逆罪言非佛說者。於＿二佛法眞佛說＿一言＿レ非＿二佛說＿一。實非＿二佛
說＿一言＿二是佛說＿一者。無＿レ有＿二是處＿一。以一阿僧祇者。從＿二善趣初
心＿一至＿二滿心習種位＿一合逕＿二 一阿僧祇＿一也。始得入僧伽陀位
者。第三段結＿二習忍位＿一也。外國名＿二僧伽＿一此方名＿二習種性＿一。又
義翻名爲＿二離著地＿一以＿レ不＿レ著＿二 人我＿一故也。問習種性更有＿二
異名＿一復有＿二別稱＿一。答瓔珞經明＿レ有＿二 六名＿一。在＿レ性名＿二習種性＿一。
在＿レ堅名＿二堅信＿一。在＿レ忍名＿二信忍＿一。在＿レ惠名＿二聞惠＿一。在＿レ定名＿二習相
定＿一。在＿レ觀名＿二住觀＿一。《割書：文》私云。十住名義如＿レ常思＿レ之。
復次性種性行＿二 十慧觀＿一滅＿二 十顚倒＿一及我人知見分分假僞

【左頁下段】
但有＿レ名但有＿レ受但有＿レ法不可得無＿二定相＿一無＿二自他相＿一故修＿二-
護空觀＿一亦常行＿二百萬波羅蜜＿一念念不＿レ去＿レ心以＿二 二阿僧祇
劫＿一行＿二正道法＿一住＿二波羅陀位　疏云。復次性種下第二明＿二
中忍＿一。文有＿二 八句＿一。一標＿レ名。二出＿二行德＿一。三滅＿レ惑。四知＿レ俗。
五修＿レ觀。六辨＿二行多少＿一。七修行時節。八結＿レ名。第一標＿レ名
文云＿二性種性＿一也。第二出＿二行德＿一文云＿二行十惠觀＿一。十惠者。
卽前敎化品十止心也。四意止爲＿レ 四。卽四念處。三善根
爲＿レ 七卽慈施惠。三意止爲＿レ 十。三意止者所謂三世忍。過
去因《割書：[考]因下藏｜疏有忍字》現在因果忍未來果忍。第三滅＿レ惑文云＿二滅
十顚倒＿一者。十顚倒者常樂我淨四對＿二 四依止＿一。三煩惱顚
倒對＿二 三依止＿一。過去因忍對＿二因倒＿一。未來果忍對＿二果倒＿一現在
因果忍對＿二因果倒＿一也。或可＿レ如＿二持地論發心品中＿一。《割書：文》又云。
第四知＿二世諦＿一假有非＿レ實。文云＿二分分假僞不可得＿一也。第五
空觀文云＿二無自他相修護空觀＿一。觀＿二我人＿一無＿レ有＿二自他相＿一。故
空卽三空觀門。具足未＿レ得名＿レ修。已得名＿レ護。第六辨＿二行少
多＿一文云＿二常行百萬波羅蜜念念不去心＿一者。以＿二無間修＿一故
不＿レ去＿二-離心＿一也。第七修行時節文云＿二以二阿僧祇＿一也。從＿二

現代語訳

【右頁上段】
即ち無上菩提心を発す。疏に云う、第五は十四根観を作す。五情根・五受根・男・女・意・命。この十四は生死の根本である。故に成実論では往来根と名づく。生死の過患故に菩薩は先ずこれを観ずることが必要である。また云う、第六に菩提心を発すとは、智度論に云う五種菩提、これは第五の無上菩提心である。涅槃経の四種菩提では第四の上上観菩提を発すのである。大品経の三種菩提では第三の仏菩提心である。

常に三界一切が念念皆不浄であることを修し、故に不浄忍観門を得て仏家に住在し、六和敬を修す。所謂三業同・戒同・見同・学同にして、八万四千波羅蜜道を行ず。疏に云う、第七に常に三界忍を修すとは、三界が念念皆不浄であることを観ずる。これは諸漏の本であり、一念浄処に即ち不浄忍を得るのである。上来の諸観を作すことを以て仏弟子と名づく。故に仏家に住在すると云う。第八に六和敬を修すとは、物と同修することを和と名づける。共に相い徳を受けることを敬と目づける。三業同修を三と為し、戒同・見同・学同。八万四千度を行ずることを六と名づく。余の経では同利を以て六と為す。

善男子よ、習忍以前に十善を行ずる菩薩には退あり進ありて、譬えば軽毛が風に随って東西するが如し。これらの菩薩もまた復た是の如く、十千劫を以て十正道を行じ三菩提心を発すといえども、乃ち習忍位に入るに当たり、また常に三伏忍を学ぶが、字名すべからず。これは不定人である。疏に云う、「善男子」以下、習忍中の大段第二に更に三

【右頁下段】
十心前の外凡十善を解す。失を挙げて徳を顕す。私に云う、進退不定の義は常の如し。法譬してこれを思え。

これは定人なり。生空位の聖人性に入る故に必ず五逆・六重・二十八軽を起こさず。仏法経書に反逆罪を作し、仏説に非ずと言うこと、これ処あること無し。能く一阿僧祇劫を以て伏道忍行を修し、始めて僧伽陀位に入ることを得。疏に云う、「これは定人」以下、習忍位中の第三大段に得を顕す。還って習種忍を結ぶのである。文に就いて三がある。初めに生見位を得る。この人は人空無我解を得るのである。また仮名空とも名づく。「必ず起こさず」以下、第二に過を離れることを明かす。五逆は前説の如し。六重とは四重に不飲酒を加えて五と為し、四衆の罪過を説かざることを六と為す。二十八軽とは、善生優婆塞経に出づ。第一は父母師長を供養せず。二者は樂飲酒に耽る。三者は身の病苦を瞻ることを能わず。四者は乞食あるに多少に随って与えることを能わずして空しく去らしむ。五者は若し四果の犯惑を見て憍慢心を生ず。七者は月月に六斎を持し八支戒を受けることを能わず。八者は四十里に講法処あるに往いて聴かず。九者は招提僧の臥具床座を受く。十者は水に虫ありと疑って故に飲む。十一者は険難の処に伴なく独行す。十二者は伴なく独り尼寺に宿す。十三者は若し財命の為に奴婢僮僕外人を打罵す。十四は若し残食を四部衆に施す。十五者は若し猫狸を畜う。十六者は象馬牛驢一切禽獣を畜養して浄

【左頁上段】
施を作さず。十七者は若し僧伽利衣鉢盂錫杖を儲えず。十八は若し身の為に田作す。十九は身命の為に自ら若し市易を作し斗秤して物を売る。一たび価を説き已れば前却して賤を捨て貴を取ることを得ず。二十は若し非処非時に在りて欲を行ず。二十一は商賈販売して官税を輸さず盗棄して去る。二十二は若し国制を犯す。二十三は新果菜を得て先ず三宝に奉ぜずして先ず自ら受用す。二十四は僧若し敢えて説法讃歎せざれば輙く便ち自ら作す。二十五は若し沙弥比丘の前に在りて行ず。二十六は僧中に食を行じて撰択して美を取り分を過ぎて取ることを得ず。二十七は蚕を養うことを得ず。二十八は路を行く時に適々病者を見るに住まりて瞻視せず方便して付囑して捨て去る。仏法経書に反逆罪を作し仏説に非ずと言う者は、仏法の真の仏説に於いて仏説に非ずと言い、実に仏説に非ざるを仏説なりと言う者、これ処あること無し。一阿僧祇を以てとは、善趣の初心より習種位の満心に至るまで合わせて一阿僧祇を逕るなり。始めて僧伽陀位に入ることを得とは、第三段に習忍位を結ぶのである。外国では僧伽と名づけ、此方では習種性と名づく。また義翻して離著地と名づけるは、人我に著せざるを以ての故なり。問う、習種性に更に異名あり復た別称ありや。答う、瓔珞経に六名あることを明かす。性に在りては習種性と名づく。堅に在りては堅信と名づく。忍に在りては信忍と名づく。慧に在りては聞慧と名づく。定に在りては習相定と名づく。観に在りては住観と名づく。私に云う、十住の名義は常の如く之を思え。

復た次に、性種性は十慧観を行じ、十顛倒及び我人知見の分分仮偽を滅し、

【左頁下段】
但だ名あり但だ受あり但だ法ありて得べからず、定相なく自他相なし。故に護空観を修し、また常に百万波羅蜜を行じ、念念心を去らず。二阿僧祇劫を以て正道法を行じ、波羅陀位に住す。疏に云う、「復た次に性種」以下、第二に中忍を明かす。文に八句がある。一に名を標し、二に行徳を出し、三に惑を滅し、四に俗を知り、五に観を修し、六に行の多少を弁じ、七に修行の時節、八に名を結ぶ。第一に名を標す文に「性種性」と云う。第二に行徳を出す文に「十慧観を行ず」と云う。十慧とは、即ち前の教化品の十止心である。四意止を四と為し、即ち四念処である。三善根を七と為し、即ち慈施慧である。三意止を十と為す。三意止とは所謂三世忍である。過去因忍・現在因果忍・未来果忍である。第三に惑を滅す文に「十顛倒を滅す」とは、十顛倒とは常楽我浄の四が四依止に対し、三煩悩顛倒が三依止に対する。過去因忍は因倒に対し、未来果忍は果倒に対し、現在因果忍は因果倒に対するのである。或いは持地論発心品中の如くなるべし。また云う、第四に世諦を知る、仮有にして実に非ず。文に「分分仮偽にして得べからず」と云う。第五の空観、文に「自他相なく護空観を修す」と云う。我人を観ずるに自他相あることなし。故に空は即ち三空観門である。具足せざれば修と名づけ、已に得れば護と名づく。第六に行の少多を弁ず文に「常に百万波羅蜜を行じ念念心を去らず」とは、無間修を以ての故に心を去離せざるなり。第七に修行の時節、文に「二阿僧祇を以て」と云う。

英語訳

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Immediately generating the unsurpassed bodhi mind. The commentary says: The fifth is making the contemplation of fourteen faculties. The five sense faculties, five object faculties, male, female, mind, and life. These fourteen are the root of birth and death. Therefore the Satyasiddhi Śāstra calls them "the faculties of coming and going." Because of the faults and sufferings of birth and death, bodhisattvas must first contemplate them. It also says: The sixth, generating the bodhi mind, refers to the five types of bodhi mentioned in the Mahāprajñāpāramitā Śāstra; this is the fifth, the unsurpassed bodhi mind. Among the four types of bodhi in the Nirvana Sutra, this generates the fourth, supreme contemplation bodhi. Among the three types of bodhi in the Mahāprajñāpāramitā Sūtra, this is the third, Buddha bodhi mind.

Always cultivating that all things in the three realms are impure moment by moment, thus attaining the contemplation gate of impurity patience and dwelling in the Buddha's household, cultivating the six harmonious respects: namely, harmony in the three karmas, same precepts, same views, same learning, practicing the eighty-four thousand pāramitā paths. The commentary says: The seventh, always cultivating three-realm patience, means contemplating that the three realms are all impure moment by moment. This is the root of all outflows; in one pure moment one immediately attains impurity patience. By practicing the above contemplations, one is called a Buddha's disciple. Hence it says "dwelling in the Buddha's household." The eighth, cultivating the six harmonious respects, means practicing together with beings, called "harmony." Mutually receiving virtue is called "respect." Harmonious cultivation of the three karmas makes three; same precepts, same views, same learning. Practicing eighty-four thousand degrees is called six. Other sutras make "same benefit" the sixth.

Good sons, bodhisattvas practicing the ten good deeds before the patience of practice have retreats and advances, like light feathers following the wind east and west. These bodhisattvas are likewise thus: although they practice the ten correct paths and generate the three bodhi minds for ten thousand kalpas, when they are about to enter the position of practicing patience, they also always study the three subduing patiences, but cannot be designated by name. These are indeterminate people. The commentary says: From "good sons" below, the second major section in practicing patience further explains the three

【Lower section of right page】
external ordinary ten good deeds before the thirty minds. Raising faults to reveal virtues. I privately say: The meaning of indeterminate advance and retreat is as usual. Consider this through dharma and analogy.

These are determinate people. Because they enter the sage nature of the position of personal emptiness, they necessarily do not commit the five heinous crimes, six grave offenses, or twenty-eight light transgressions. Creating rebellious crimes against Buddhist dharma texts and saying they are not Buddha's teachings—there is no such case. Being able to cultivate subduing path patience practices for one incalculable kalpa, they first attain entry into the saṃgata position. The commentary says: From "these are determinate people" below, the third major section in the practicing patience position reveals attainment, again concluding the practicing seed patience. The text has three parts: first, attaining the position of birth and emptiness. This person attains understanding of personal emptiness and selflessness. Also called provisional name emptiness. From "necessarily do not arise" below, second, clarifying separation from faults. The five heinous crimes are as previously explained. The six grave offenses are the four grave offenses plus not drinking alcohol as the fifth, and not speaking of the faults of the four assemblies as the sixth. The twenty-eight light transgressions appear in the Śrāvakayāna Upāsaka Sūtra. First: not making offerings to parents and teachers. Second: indulging in pleasurable drinking. Third: being unable to tend to bodily illness and suffering. Fourth: when there are those seeking food, being unable to give according to their needs and letting them depart empty-handed. Fifth: if seeing violations among the four fruits, generating pride and arrogance. Seventh: monthly being unable to maintain the six fasting days and receive the eight-limbed precepts. Eighth: having a dharma teaching place within forty li but not going to listen. Ninth: accepting bedding and seats from monastery monks. Tenth: drinking water while suspecting it contains insects. Eleventh: traveling alone through dangerous places without companions. Twelfth: staying overnight alone in a nunnery without companions. Thirteenth: beating and scolding servants, slaves, and outsiders for wealth and life. Fourteenth: offering leftover food to the four assemblies. Fifteenth: keeping cats and wild animals. Sixteenth: raising elephants, horses, cattle, donkeys, and all birds and beasts without making pure

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donations. Seventeenth: not storing saṃghāṭi robes, bowls, and khakkhara staffs. Eighteenth: farming for one's own body. Nineteenth: not being allowed to engage in trade for one's body and life, selling goods with measures and scales. Once a price is stated, one cannot retreat, abandon the cheap, and take the expensive. Twentieth: engaging in desire at improper places and times. Twenty-first: in commercial trading, not paying government taxes and stealing away. Twenty-second: violating national regulations. Twenty-third: obtaining new fruits and vegetables but not first offering them to the Three Jewels, first using them oneself. Twenty-fourth: if monks dare not teach dharma and praise, presumptuous self-action. Twenty-fifth: walking in front of novices and monks. Twenty-sixth: when distributing food in the monastery, not being allowed to select and take the best, taking beyond one's portion. Twenty-seventh: not being allowed to raise silkworms. Twenty-eighth: when traveling and encountering sick people, not staying to care for them, making expedient arrangements for their care before departing. Those who create rebellious crimes against Buddhist dharma texts saying they are not Buddha's teachings: regarding true Buddha teachings in the Buddha dharma, saying they are not Buddha's teachings, and regarding what is truly not Buddha's teachings, saying they are Buddha's teachings—there is no such case. "Using one incalculable kalpa" means from the initial mind of good destinies to the fulfilled mind of the practicing seed position, altogether passing through one incalculable kalpa. "First attaining entry into the saṃgata position" is the third section concluding the practicing patience position. Foreign countries call it saṃgha, this land calls it practicing seed nature. Also translated by meaning as "ground of freedom from attachment" because one does not attach to personal self. Question: Does practicing seed nature have other names and additional designations? Answer: The Brahmajāla Sūtra clarifies there are six names. In nature it is called practicing seed nature. In firmness it is called firm faith. In patience it is called faith patience. In wisdom it is called heard wisdom. In concentration it is called practicing characteristics concentration. In contemplation it is called dwelling contemplation. I privately say: The meanings and names of the ten abodes should be considered as usual.

Furthermore, the nature seed nature practices ten wisdom contemplations, extinguishing the ten inversions and the individual false aspects of self and personal views,

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having only names, only perceptions, only dharmas that cannot be grasped, without fixed characteristics, without self-other characteristics. Therefore cultivating protective emptiness contemplation, also always practicing millions of pāramitās, moment by moment not departing from mind. Using two incalculable kalpas to practice correct path dharmas, dwelling in the pāramita position. The commentary says: From "furthermore, nature seed" below clarifies the second, middle patience. The text has eight phrases: first establishing the name, second revealing practical virtues, third extinguishing delusions, fourth knowing the conventional, fifth cultivating contemplation, sixth distinguishing the amount of practice, seventh the time period of cultivation, eighth concluding the name. First, establishing the name, the text says "nature seed nature." Second, revealing practical virtues, the text says "practicing ten wisdom contemplations." The ten wisdoms are the ten stopping minds from the previous Teaching Chapter. The four mind-stoppings make four, namely the four foundations of mindfulness. The three good roots make seven, namely loving-kindness, giving, and wisdom. The three mind-stoppings make ten. The three mind-stoppings are the so-called three-time patience: past cause patience, present cause-effect patience, future effect patience. Third, extinguishing delusions, the text saying "extinguishing ten inversions": the ten inversions are the four of permanence, bliss, self, and purity corresponding to four foundations, and three affliction inversions corresponding to three foundations. Past cause patience corresponds to cause inversion, future effect patience corresponds to effect inversion, present cause-effect patience corresponds to cause-effect inversion. Or it may be as in the Mind-Generation Chapter of the Daśabhūmika Śāstra. It also says: Fourth, knowing conventional truth as provisionally existent, not real. The text says "individually false and ungraspable." Fifth, emptiness contemplation, the text says "without self-other characteristics, cultivating protective emptiness contemplation." Contemplating self and person as having no self-other characteristics. Therefore emptiness is precisely the three emptiness contemplation gates. When not complete it is called cultivation; when already attained it is called protection. Sixth, distinguishing the amount of practice, the text saying "always practicing millions of pāramitās, moment by moment not departing from mind" means through uninterrupted cultivation, not departing from mind. Seventh, the time period of cultivation, the text says "using two incalculable kalpas."