一　仁王護国経疏三巻 - 翻刻

翻刻

【割書内の「[傍]」は四角囲み文字】
【右頁上段】
善趣初心＿一至＿二性種性位＿一逕＿二 二阿僧祇劫＿一。第八結＿レ名。波羅
陀位者此名＿二性種性＿一。三藏師云。義翻爲＿二守護度＿一。所＿レ習諸
行能堅守不＿レ失也。瓔珞經有＿二 六名＿一。在＿レ性名＿二性種性＿一在＿レ
堅名＿二法堅＿一。在＿レ忍名＿二法忍＿一。在＿レ惠名＿二思惟惠＿一。在＿レ定名＿二性
定＿一。在＿レ觀名＿二行觀＿一。《割書：文》　私云十行名義如＿レ常思＿レ之。
復次道種性住＿二堅忍中＿一觀＿二 一切法無＿レ生無＿レ住無＿一レ滅。所＿レ謂
五受三界二諦無＿二自他相＿一如實性不可得故而常入＿二第十
第一義諦＿一心心（心王心數）寂滅而受＿二-生三界＿一何以故業習果報未＿二何異懷
盡＿一故順＿レ道故復以＿二 三阿僧祇劫＿一修＿二 八萬億波羅蜜＿一當得＿二
平等聖人地＿一故住＿二阿毗跋致正位＿一　疏云。復次道種下第
三明＿二 上忍＿一。有＿二 六句＿一。初標＿レ名。二行德。三觀解。四爲＿レ物
受＿レ生。五修行時節。六結位。第一標＿レ名。名＿二道種性＿一。第二
行德文云＿二住堅忍中＿一。卽前敎化品十堅心。十堅者。一戒
忍。二知見忍。三定忍。四惠忍。五解脫忍。六三界因果空
忍。七無願忍。八無相忍。九無常忍。十一切法空無生忍。
第三觀解文云＿二觀一切法無三相＿一。所＿レ謂以＿レ知＿三 五受三界
二諦無＿二自他相＿一。如實性者無所得不二性也。以＿レ知＿二諸法

【右頁下段】
無所有＿一故云＿二不可得＿一。文云＿二常入第十第一義諦＿一者。牒＿二前
五受＿一爲＿レ 五。三界爲＿レ 八。世諦爲＿レ 九。眞諦爲＿レ 十也。從＿二前觀＿一
向＿レ後故言＿二常入第十第一義諦＿一也。心心寂滅者。前觀＿二諸
境無生＿一。今明＿二能緣之心亦寂滅也＿一。第四爲＿レ物受生文云＿二
而受生三界＿一。何以故下釋＿二受生意＿一以＿二業習未＿一レ盡故也。地
持三賢菩薩爲＿レ物受＿二 三途生＿一。以＿二無始願＿一爲＿レ因大悲爲＿レ緣
發＿レ願入＿二 三途＿一敎＿二-化衆生＿一也。第五明＿二修行時節＿一文云＿二 三
阿僧祇劫＿一。修＿二 八萬億諸度＿一將＿レ入＿二初地＿一故云＿二常得平等聖
人地＿一也。第六結＿レ位阿毗跋致正翻爲＿二不退＿一也。道種性
例＿レ前有＿二 六名＿一。在＿レ性名＿二道種性＿一。在＿レ堅名＿二堅修＿一。在＿レ忍名＿二修
忍＿一。在＿レ惠名＿二修惠＿一。在＿レ定名＿二惠定＿一。在＿レ觀名＿二向觀＿一。　私云。十
廻向名義如＿レ常思＿レ之。
復次善覺菩薩摩訶薩住＿二平等忍＿一修＿二-行四攝＿一念念不＿レ去＿レ
心入＿二無相捨＿一滅＿二 三界貪煩惱＿一於＿二第一義諦＿一而不二爲＿二法
性無爲＿一緣＿レ理而滅＿二 一切相＿一故爲＿二智緣滅無相無爲＿一住＿二初
忍＿一時未來無量生死不＿レ由＿二智緣＿一而滅故非智緣滅無相無
爲無＿二自他相＿一無相無無相故　疏云。復次善覺下次明＿二信

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忍＿一。就＿二初地＿一又有＿二 十段＿一。初標＿レ名。二歎＿二 地功德＿一。三明＿二空有
兩解＿一。四滅＿レ惑。五得＿二 二無爲＿一。六解＿二法方便＿一。七明＿二 二智成
就＿一。八進＿レ行。九結＿レ位。十以＿二 四大藏＿一益《割書：　｜レ》物。第一標＿レ名者。文
云＿二善覺菩薩＿一也。第二歎＿二德行＿一。文云＿二住平等忍＿一。初地證信。
空有竝觀故云＿二平等忍＿一。第三明＿二空有兩解＿一。文云＿二修行四
攝＿一。卽有解。入無相下卽空解。第四滅＿レ惑。文云＿二滅三界貪
煩惱＿一。第五明＿レ得＿二 二無爲＿一。文云＿二於第一義而不二＿一。滅一切
相￣トハ是數滅無爲《割書：[傍]擇滅｜無爲也》住初忍下未來生死不起卽非數
緣滅無爲。無自無他相者。由＿レ自故有＿レ他。自無故他亦無。
一無遣＿レ自一無遣＿レ他。二無雙遣故名＿二無無相＿一也。《割書：文》
無量方便皆現前觀＿二實相方便＿一者於＿二第一義諦＿一不＿レ沈不＿レ
出不＿レ轉不＿二顚倒＿一遍學方便者非＿レ證非＿二不證＿一而一切學廻
向方便者非＿レ住＿レ果非＿レ不＿レ住＿レ果而向＿二菩薩若＿一魔自在方便
者於＿二非道＿一而行＿二佛道＿一 四魔所＿レ不＿レ動一乘方便者於＿二不二
相＿一通＿二-達衆生一切行＿一故變化方便者以＿二願力＿一自在生＿二 一
切淨佛國土＿一　疏云。第六釋＿二法方便＿一文有＿二 六子句＿一。一實
相方便乃至變化方便。第一實相方便者。文云＿下於＿二第一義

【左頁下段】
諦＿一而不沈不出＿上。二乘沈＿レ空凡夫沈＿レ有動轉顚倒也。菩薩
於＿二實相＿一無＿レ有＿二沈出＿一故不轉不倒也。第二遍學方便者。文
云＿二非證非不證＿一。菩薩空有竝觀齋行＿二不二＿一故云＿二非證非
不證＿一。而一切學者。明＿三大少遍學名＿二 一切學＿一也。三廻向方
便者文云＿二非住果非不住果而得薩婆若＿一。有＿二 三種廻向＿一。一
廻＿レ因向＿レ果。所有善根向＿二薩婆若果＿一。二廻＿レ果向＿レ因。與＿二 一
切衆生＿一共也。三者廻＿二-向無常＿一。故離相也。非住果者不＿レ住＿二
人天二乘果＿一。非不住者住＿二初地已上四種果＿一。調柔果發趣
果願智果攝報果。又非住果者不＿レ住＿二 四果＿一。非不住者住＿二
薩婆若果＿一也。第四魔自在方便者。文云＿二行於非道而行
佛道四魔所不動＿一。同＿レ魔而行＿二佛道＿一魔不＿レ能＿レ壞。表＿二 二義＿一。
一者欲＿二引＿レ邪入＿一レ正。二明＿二邪正不二＿一。解＿二魔事無所有＿一卽是
佛事。第五一乘方便者。文云＿二於不二相通達衆生一切行
故＿一。唯行＿二 一大乘不二法門＿一以化＿二衆生＿一也。第六變化方便
者。文云＿二願力自在生一切淨佛國土＿一。起＿二身通＿一益《割書：　｜レ》物也。《割書：文》
思＿レ之。
如＿レ是善男子是初覺智於＿二有無相＿一而不二是實智照巧用

現代語訳

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善趣の初心より性種性位に至るまで二阿僧祇劫を経る。第八に名を結ぶ。波羅陀位とは此れを性種性と名づく。三蔵師は云う、義翻して守護度と為す。習う所の諸行を能く堅く守りて失わざるなり。瓔珞経に六名がある。性に在りては性種性と名づく。堅に在りては法堅と名づく。忍に在りては法忍と名づく。慧に在りては思惟慧と名づく。定に在りては性定と名づく。観に在りては行観と名づく。私に云う、十行の名義は常の如く之を思え。

復た次に、道種性は堅忍中に住し、一切法に生なく住なく滅なきことを観ず。所謂五受・三界・二諦に自他相なく、如実性は得べからざる故に、而も常に第十第一義諦に入る。心心（心王心数）は寂滅なるも三界に受生す。何を以ての故に、業習果報未だ尽きざる故に、道に順ずる故に。復た三阿僧祇劫を以て八万億波羅蜜を修し、当に平等聖人地を得べし。故に阿毗跋致正位に住す。疏に云う、「復た次に道種」以下、第三に上忍を明かす。六句がある。初めに名を標し、二に行徳、三に観解、四に物の為に生を受け、五に修行の時節、六に位を結ぶ。第一に名を標す、道種性と名づく。第二の行徳、文に「堅忍中に住す」と云う。即ち前の教化品の十堅心である。十堅とは、一に戒忍、二に知見忍、三に定忍、四に慧忍、五に解脱忍、六に三界因果空忍、七に無願忍、八に無相忍、九に無常忍、十に一切法空無生忍である。第三の観解、文に「一切法に三相なきを観ず」と云う。所謂、五受・三界・二諦に自他相なきを知るを以てす。如実性とは無所得不二性である。諸法の

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無所有なるを知るを以ての故に「得べからず」と云う。文に「常に第十第一義諦に入る」とは、前の五受を五と為し、三界を八と為し、世諦を九と為し、真諦を十とするを牒ぶ。前の観より後に向かう故に「常に第十第一義諦に入る」と言うなり。心心寂滅とは、前には諸境の無生を観じ、今は能縁の心もまた寂滅なることを明かすなり。第四に物の為に生を受く、文に「而も三界に受生す」と云う。「何を以ての故に」以下、受生の意を釈す。業習未だ尽きざるを以ての故なり。地持には三賢菩薩は物の為に三途の生を受く。無始の願を因と為し、大悲を縁と為し、願を発して三途に入り衆生を教化するなり。第五に修行の時節を明かす、文に「三阿僧祇劫」と云う。八万億の諸度を修し、初地に入らんとする故に「当に平等聖人地を得べし」と云うなり。第六に位を結ぶ。阿毗跋致は正しく翻じて不退と為すなり。道種性は前に例して六名がある。性に在りては道種性と名づく。堅に在りては堅修と名づく。忍に在りては修忍と名づく。慧に在りては修慧と名づく。定に在りては慧定と名づく。観に在りては向観と名づく。私に云う、十回向の名義は常の如く之を思え。

復た次に、善覚菩薩摩訶薩は平等忍に住し、四摂を修行し、念念心を去らず、無相捨に入り、三界の貪煩悩を滅し、第一義諦に於いて而も法性無為と為さず、理を縁じて一切相を滅する故に智縁滅無相無為と為す。初忍に住する時、未来の無量生死は智縁に由らずして滅する故に智縁滅無相無為に非ず。自他相なく、無相無無相なる故に。疏に云う、「復た次に善覚」以下、次に信

【左頁上段】
忍を明かす。初地に就いて又十段がある。初めに名を標し、二に地の功徳を嘆じ、三に空有の両解を明かし、四に惑を滅し、五に二無為を得、六に法方便を解し、七に二智の成就を明かし、八に行を進め、九に位を結び、十に四大蔵を以て物を益す。第一に名を標すとは、文に「善覚菩薩」と云うなり。第二に徳行を嘆ず、文に「平等忍に住す」と云う。初地は信を証し、空有並び観ずる故に平等忍と云う。第三に空有の両解を明かす、文に「四摂を修行す」と云う。即ち有解なり。「無相に入る」以下は即ち空解なり。第四に惑を滅す、文に「三界の貪煩悩を滅す」と云う。第五に二無為を得ることを明かす、文に「第一義に於いて而も二ならず」と云う。「一切相を滅す」とは是れ数滅無為なり。「初忍に住す」以下、未来の生死起こらざるは即ち非数縁滅無為なり。自無く他相なしとは、自に由る故に他あり、自無き故に他もまた無し。一無は自を遣し一無は他を遣す。二無は双遣する故に無無相と名づくなり。

無量方便皆現前す。実相方便を観ずとは、第一義諦に於いて沈まず出でず転ぜず顛倒せず。遍学方便とは証に非ず不証に非ずして而も一切を学ぶ。回向方便とは果に住せず果に住せざるに非ずして菩薩若に向かう。魔自在方便とは非道に於いて而も仏道を行じ、四魔の動かす所とならず。一乗方便とは不二相に於いて衆生の一切行を通達する故に。変化方便とは願力を以て自在に一切浄仏国土に生ずる。疏に云う、第六に法方便を釈す、文に六子句がある。一に実相方便乃至変化方便である。第一の実相方便とは、文に「第一義

【左頁下段】
諦に於いて而も沈まず出でず」と云う。二乗は空に沈み凡夫は有に沈み動転顛倒するなり。菩薩は実相に於いて沈出あること無き故に転ぜず倒せざるなり。第二の遍学方便とは、文に「証に非ず不証に非ず」と云う。菩薩は空有並び観じて不二を斉行する故に「証に非ず不証に非ず」と云う。「而も一切を学ぶ」とは、大少を遍学することを明かし一切学と名づくなり。三の回向方便とは、文に「果に住せず果に住せざるに非ずして薩婆若を得」と云う。三種の回向がある。一に因を回し果に向かう。有する所の善根を薩婆若果に向かう。二に果を回し因に向かう。一切衆生と共にするなり。三は無常に回向す。故に相を離るるなり。果に住せずとは人天二乗の果に住せず。住せざるに非ずとは初地已上の四種の果に住す。調柔果・発趣果・願智果・摂報果である。又果に住せずとは四果に住せず。住せざるに非ずとは薩婆若果に住するなり。第四の魔自在方便とは、文に「非道に行じて而も仏道を行じ四魔の動かす所とならず」と云う。魔に同じくして而も仏道を行じ魔能く壊すること能わず。二義を表す。一は邪を引きて正に入れんと欲す。二は邪正不二なることを明かす。魔事の無所有なるを解すれば即ち是れ仏事なり。第五の一乗方便とは、文に「不二相に於いて衆生の一切行を通達する故に」と云う。唯一大乗不二法門を行じて以て衆生を化するなり。第六の変化方便とは、文に「願力自在にて一切浄仏国土に生ず」と云う。身通を起こして物を益するなり。之を思え。

是の如し善男子、是の初覚智は有無相に於いて而も二ならず。是れ実智にして巧用を照らす

英語訳

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From the initial mind of good destinies to the position of nature seed nature, passing through two incalculable kalpas. The eighth concludes the name. The pāramitā position is called nature seed nature. The Tripiṭaka Master says: Translated by meaning as "guarding and protecting degrees." The various practices that are learned can be firmly guarded without loss. The Brahmajāla Sūtra has six names. In nature it is called nature seed nature. In firmness it is called dharma firmness. In patience it is called dharma patience. In wisdom it is called contemplative wisdom. In concentration it is called nature concentration. In contemplation it is called practice contemplation. I privately say: The meanings and names of the ten practices should be considered as usual.

Furthermore, the path seed nature dwells in firm patience, contemplating that all dharmas have no birth, no dwelling, no cessation. Namely, the five perceptions, three realms, and two truths have no self-other characteristics, and true suchness nature is ungraspable, therefore always entering the tenth, ultimate truth. Mind and mental factors are extinct yet receive birth in the three realms. Why? Because karmic habits and fruition reports are not yet exhausted, following the path. Again using three incalculable kalpas to cultivate eighty million pāramitās, one should attain the ground of equal sages. Therefore dwelling in the correct position of avaivartika. The commentary says: From "furthermore, path seed" below, the third clarifies supreme patience. There are six phrases: first establishing the name, second practical virtues, third contemplative understanding, fourth receiving birth for beings' sake, fifth the time period of cultivation, sixth concluding the position. First, establishing the name, called path seed nature. Second, practical virtues, the text says "dwelling in firm patience." This is precisely the ten firm minds from the previous Teaching Chapter. The ten firmnesses are: first, precept patience; second, knowledge and view patience; third, concentration patience; fourth, wisdom patience; fifth, liberation patience; sixth, three-realm cause-effect emptiness patience; seventh, wishless patience; eighth, signless patience; ninth, impermanence patience; tenth, all-dharma emptiness no-birth patience. Third, contemplative understanding, the text says "contemplating that all dharmas lack the three characteristics." Namely, through knowing that the five perceptions, three realms, and two truths have no self-other characteristics. True suchness nature is the nature of no-attainment and non-duality. Through knowing that all dharmas

【Lower section of right page】
are nothing, it says "ungraspable." The text saying "always entering the tenth, ultimate truth" refers to the previous five perceptions as five, three realms as eight, conventional truth as nine, ultimate truth as ten. Because it moves from the previous contemplation toward the later, it says "always entering the tenth, ultimate truth." Mind and mental factors being extinct means previously contemplating the no-birth of object-realms, now clarifying that the mind capable of conditions is also extinct. Fourth, receiving birth for beings' sake, the text says "yet receiving birth in the three realms." From "Why?" below explains the meaning of receiving birth. Because karmic habits are not yet exhausted. In the Bodhisattvabhūmi, the three worthy bodhisattvas receive birth in the three unfortunate destinies for beings' sake. Making beginningless vows as cause and great compassion as condition, generating vows to enter the three unfortunate destinies to teach and transform sentient beings. Fifth, clarifying the time period of cultivation, the text says "three incalculable kalpas." Cultivating eighty million various degrees, about to enter the first ground, therefore saying "should attain the ground of equal sages." Sixth, concluding the position. Avaivartika is correctly translated as "non-regression." Path seed nature, following the precedent, has six names. In nature it is called path seed nature. In firmness it is called firm cultivation. In patience it is called cultivation patience. In wisdom it is called cultivation wisdom. In concentration it is called wisdom concentration. In contemplation it is called direction contemplation. I privately say: The meanings and names of the ten dedications should be considered as usual.

Furthermore, Good Awakening Bodhisattva Mahāsattva dwells in equal patience, cultivating the four means of attraction, moment by moment not departing from mind, entering signless abandonment, extinguishing the greed and afflictions of the three realms. Regarding ultimate truth, yet not making it dharma-nature unconditioned. Because one conditions principle and extinguishes all characteristics, it becomes wisdom-conditioned cessation signless unconditioned. When dwelling in initial patience, future immeasurable birth and death do not cease through wisdom-conditions, therefore it is not wisdom-conditioned cessation signless unconditioned. Without self-other characteristics, signless and no-signlessness. The commentary says: From "furthermore, Good Awakening" below, next clarifies faith

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patience. Regarding the first ground, there are again ten sections: first establishing the name, second praising the ground's virtues, third clarifying both emptiness and existence understanding, fourth extinguishing delusions, fifth attaining two unconditioned states, sixth understanding dharma skillful means, seventh clarifying the accomplishment of two wisdoms, eighth advancing in practice, ninth concluding the position, tenth using the four great treasuries to benefit beings. First, establishing the name, the text says "Good Awakening Bodhisattva." Second, praising virtuous practice, the text says "dwelling in equal patience." The first ground certifies faith; because it contemplates emptiness and existence together, it is called equal patience. Third, clarifying both emptiness and existence understanding, the text says "cultivating the four means of attraction." This is precisely existence understanding. From "entering the signless" below is precisely emptiness understanding. Fourth, extinguishing delusions, the text says "extinguishing the greed and afflictions of the three realms." Fifth, clarifying attainment of two unconditioned states, the text says "regarding the ultimate yet not two." "Extinguishing all characteristics" is analytical cessation unconditioned. From "dwelling in initial patience" below, future birth and death not arising is precisely non-analytical conditions cessation unconditioned. Without self and without other characteristics means: through self there is other; when self is absent, other is also absent. One absence eliminates self, one absence eliminates other. Two absences eliminate both, therefore called "no-signlessness."

Immeasurable skillful means all manifest. Contemplating true characteristic skillful means: regarding ultimate truth, neither sinking nor emerging, neither turning nor inverted. Universal learning skillful means: neither certifying nor not certifying, yet learning everything. Dedication skillful means: neither dwelling in fruition nor not dwelling in fruition, yet directing toward bodhisattva wisdom. Māra sovereignty skillful means: practicing Buddha path on non-path, unmoved by the four māras. One vehicle skillful means: regarding non-dual characteristics, penetrating all practices of sentient beings. Transformation skillful means: through vow-power, freely being born in all pure Buddha lands. The commentary says: Sixth, explaining dharma skillful means, the text has six sub-phrases: first, true characteristic skillful means up to transformation skillful means. First, true characteristic skillful means, the text says "regarding ultimate

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truth, yet neither sinking nor emerging." The two vehicles sink into emptiness, ordinary beings sink into existence, moving and turning in inversion. Bodhisattvas regarding true characteristics have no sinking or emerging, therefore neither turning nor inverting. Second, universal learning skillful means, the text says "neither certifying nor not certifying." Because bodhisattvas contemplate emptiness and existence together, equally practicing non-duality, it says "neither certifying nor not certifying." "Yet learning everything" clarifies universally learning great and small, called "learning everything." Third, dedication skillful means, the text says "neither dwelling in fruition nor not dwelling in fruition, yet attaining sarvajña." There are three types of dedication: first, turning from cause toward fruition—dedicating all possessed good roots toward sarvajña fruition; second, turning from fruition toward cause—sharing with all sentient beings; third, dedicating toward impermanence—therefore separating from characteristics. "Not dwelling in fruition" means not dwelling in the fruitions of human, divine, or two-vehicle paths. "Not not-dwelling" means dwelling in the four types of fruition above the first ground: pliancy fruition, endeavor fruition, vow-wisdom fruition, and appropriation-reward fruition. Also, "not dwelling in fruition" means not dwelling in the four fruitions. "Not not-dwelling" means dwelling in sarvajña fruition. Fourth, māra sovereignty skillful means, the text says "practicing on non-path yet practicing Buddha path, unmoved by the four māras." Being the same as māra yet practicing Buddha path, māra cannot destroy it. This expresses two meanings: first, wanting to lead the deviant into the correct; second, clarifying that deviant and correct are non-dual. Understanding māra-activities as having no substance is precisely Buddha-activity. Fifth, one vehicle skillful means, the text says "regarding non-dual characteristics, penetrating all practices of sentient beings." Only practicing the one great vehicle non-dual dharma gate to transform sentient beings. Sixth, transformation skillful means, the text says "through vow-power freely being born in all pure Buddha lands." Arising bodily powers to benefit beings. Consider this.

Thus, good sons, this initial awakening wisdom regarding existence and non-existence characteristics yet not being two. This is true wisdom illuminating skillful application