一　仁王護国経疏三巻 - 翻刻

翻刻

【割書内の「[考][頭]」は四角囲み文字】
【右頁上段】
不＿レ證不＿レ沈不＿レ出不＿レ倒是方便觀譬如＿二水之與＿レ波不一不
異乃至一切行波羅蜜禪定陀羅尼不一不二＿一故而一一
行成就　疏云。明＿二 二智成就＿一。○文言＿二是初覺智尾於有無相
而不二＿一者。是實智也。巧用下明＿二方便智＿一。譬文云＿二如水與
波不一不異＿一者明＿丁同義異＿二濕義＿一似＿丙行義異＿乙理義＿甲。言＿二不
異＿一者明＿下波體卽水體似＿中行體卽理體＿一。合譬中。文云＿二乃至
一切行不一＿一者。明＿二行相異＿一レ理。《割書：文》思＿レ之。
以＿二 四阿僧祇劫行＿一行故入＿二此功德藏門＿一無＿二 三界業習生＿一
故畢＿レ故不＿レ造＿レ新以＿二願力＿一故變化生＿二 一切淨土＿一常修＿二捨
觀＿一故登＿二鳩摩羅伽位＿一以＿二 四大寶藏＿一常授＿二-與人＿一　疏云。第
八進＿レ行有＿二 四子句＿一。一明＿二久行＿一故入＿二此門＿一。文云＿二 四阿僧
祇得入＿一者過＿二前三忍＿一故云＿二 四阿僧祇＿一。二無三界業報生
文云＿二畢故不造新＿一。更不＿レ受＿二 三有果報＿一故云＿二不造新＿一也。
三以＿二願力＿一受生。以＿二 地前三十心無漏＿一爲＿レ因無明爲＿レ緣感＿二
三界外初地變易生＿一也。四常修＿二捨觀＿一捨＿二所斷諸煩惱＿一也。
第九結＿レ位。鳩摩羅伽者此方名＿二童子地＿一。以＿三生在＿二佛家＿一亦
名＿二離欲地＿一。亦名＿二勝惡魔地＿一。初地離＿二 五怖畏＿一《割書：[頭]五怖畏不活畏｜惡名畏死畏趣畏》

【右頁下段】
《割書：惡趣畏｜大衆畏》過＿二 二乘魔＿一也。第十常以＿二 四大藏＿一益《割書：　｜レ》物。四大藏者
修多羅毗尼阿毘曇雜藏也。亦可＿レ依＿二勝鬘經＿一。一名＿二 人天
善根藏＿一。二聲聞藏。三緣覺藏。四大乘藏。《割書：文》
復次德慧菩薩以＿二 四無量心＿一滅＿二 三有瞋等煩惱＿一住＿二 中忍
中＿一行＿二 一切功德＿一故以＿二 五阿僧祇劫＿一行＿二大慈觀心＿一心常現
在前入＿二無相闍陀波羅位＿一化＿二 一切衆生＿一　疏云。德惠下第
二地。文有＿二 五別＿一。一標＿レ名。二智斷。三住＿二 中忍＿一自行。四修
行時節。五結。第一標＿レ名。文云＿二德惠菩薩＿一。復次爾炎聖覺
達菩薩修＿二-行順法忍＿一逆＿二 五見流＿一集＿二無量功德＿一住＿二須陀洹
位＿一常以＿二 天眼天耳宿命他心身通達＿一於＿二念念中＿一能滅＿二 三
界一切見＿一故亦以＿二 七阿僧祇劫＿一行＿二 五神通＿一恆河沙波羅
蜜常不＿レ離＿レ心　疏云。爾炎地下明＿二 四地＿一文有＿レ 四。標＿レ名文
云＿二爾炎聖覺菩薩＿一也。爾炎者名＿二智母＿一。旣進斷＿二思惟＿一故
稱＿二覺達＿一。境能生＿レ智以＿レ境爲＿二智母＿一也。第二立＿二忍名＿一。修行
順法忍者。順忍下品也。第三離障文有＿二 三子句＿一。一逆＿二見
流＿一。二住＿二初果＿一。三結＿二離障＿一。初逆見流者。明＿三 四地菩薩能
滅＿二 五見煩惱習氣＿一。三藏師云。大乘別有＿二 五見＿一。一生滅見。

【左頁上段】
准＿二小乘邊見＿一。二四念處見。損＿二正念＿一正念對治。准＿二小乘
邪見＿一。三善惡見。損＿二正懃＿一正懃能行＿二 一切無分別＿一菩薩善
法若分別不＿レ能＿レ懃。准＿二小乘戒取見＿一。四衆生見。是菩薩對
治。菩薩不＿レ見＿三衆生異＿二菩薩＿一。住須陀洹位者。有＿二 二義＿一。一者
就＿二修道位中＿一 二地三地修＿二有漏道＿一厭＿二-伏煩惱＿一。四地修＿二無
漏＿一永斷＿二煩惱＿一初得＿レ修＿二無漏＿一第二智斷文云＿二 四無量心＿一者
明＿レ智也。滅三有煩惱卽斷也。第三住中忍行一切功德
者。歎＿二自利行相＿一也。第四明＿二修行時節＿一者。文云＿二 五阿僧
祇＿一者怗＿二《割書：[考]怗｜恐帖》前四＿一爲＿レ 五也。第五結云＿二入無相闍陀波羅＿一
者。此翻爲＿二度黑闇＿一。亦名＿二無畏地＿一。三藏師翻爲＿二滿足＿一也。《割書：文》
復次明慧道人常以＿二無相忍中行＿二 三明觀＿一知＿三 三世法無＿レ
來無＿レ去無＿二住處＿一心心寂滅盡＿二 三界癡煩惱＿一得＿二 三明一切
功德觀＿一故常以＿二 六阿僧祇劫＿一集＿二無量明波羅蜜＿一故入＿二伽
羅陀位＿一無相行受＿二-持一切法＿一　疏云。明惠下第三地文有＿二
五別＿一。初標＿レ名。二忍名。三智斷。四進行時節。五結＿レ位。第
一標名者。文云＿二明惠道人＿一也。第二標＿二忍名＿一。文云＿二無相忍
中行＿一者明＿二信忍上品＿一也。言＿二 三明＿一者照＿二 三世無生＿一故云＿二

【左頁下段】
無來去相亦無住處＿一。三世不可得觀盡＿二於緣＿一。心心寂滅￣トハ
緣盡＿二於觀＿一也。三智斷者文云＿二盡三界癡煩惱＿一也。第四進
行時節者六阿僧祇。足＿二前五＿一爲＿レ 六也。第五結＿レ位文云＿二入
伽羅陀位＿一者此云＿二度邊地＿一也。《割書：文》
名＿二須陀洹＿一。第二義者。三地已還造＿二有漏業＿一。初地行＿レ施。二
地持＿レ戒。三地修＿二 八禪有漏定＿一。四地已上修＿二無漏＿一斷＿二 三
界＿一逆＿二生死流＿一名＿二須陀洹＿一。亦可此人斷＿二 人相我障因＿一似＿二小
乘初果＿一就＿二相似＿一立＿レ名也。天眼等五通者。三地菩薩在＿二
有漏位中＿一修＿レ道得＿二 五通＿一。四地在＿二無漏中＿一得＿二 五通＿一。分得＿二
漏盡＿一畧而不＿レ彰也。三結＿二離障＿一云＿二滅三界一切見＿一也。第
四進行時文云＿二以七阿僧祇＿一也。《割書：文》
復次勝達菩薩於＿二順道忍＿一以＿二 四無畏＿一觀＿二那由他諦内道
論外道論藥方工巧咒術＿一故我是一切智人滅＿二 三界疑等
煩惱＿一故我相已盡知＿二 地地有＿二所出＿一故名＿二出道＿一有＿二所不出＿一
故名＿二彰道＿一逆＿二 三界疑＿一修＿二-集無量功德＿一故卽入＿二斯陀含位＿一
復習＿二-行八阿僧祇劫中＿一行＿二諸陀羅尼門＿一故常行＿二無畏觀＿一
不去＿レ心　疏云。勝達下明＿二 五地＿一文五段。初標＿レ名。二釋＿レ忍。

現代語訳

【右頁上段】
証せず、沈まず、出でず、倒せず、是れ方便観なり。譬えば水と波とが一でも異でもないように、乃至一切行・波羅蜜・禅定・陀羅尼が一でも二でもない故に、而も一一の行が成就する。疏に云う、二智の成就を明かす。文に「是の初覚智は有無相に於いて而も二ならず」と言うは、是れ実智なり。「巧用」以下は方便智を明かす。譬えの文に「水と波とが一でも異でもない如し」とは、同じ湿の義でありながら行の義は理の義と異なることを明かす。「異ならず」と言うは、波の体が即ち水の体であるように、行の体が即ち理の体であることを明かす。合譬の中で、文に「乃至一切行が一ならず」とは、行相が理と異なることを明かす。之を思え。

四阿僧祇劫の行を行ずるを以ての故に此の功徳蔵門に入り、三界の業習の生なき故に畢んで故を造らず新しきを造らず、願力を以ての故に変化して一切浄土に生じ、常に捨観を修する故に鳩摩羅伽位に登り、四大宝蔵を以て常に人に授与す。疏に云う、第八に行を進むに四子句がある。一に久行を明かし故に此の門に入る。文に「四阿僧祇にて入るを得」とは、前の三忍を過ぐる故に四阿僧祇と云う。二に三界の業報の生なし、文に「故を畢えて新しきを造らず」と云う。更に三有の果報を受けざる故に「新しきを造らず」と云うなり。三に願力を以て受生す。地前の三十心の無漏を因と為し、無明を縁と為し、三界外の初地変易の生を感ずるなり。四に常に捨観を修し、所断の諸煩悩を捨つるなり。第九に位を結ぶ。鳩摩羅伽とは此の方では童子地と名づく。仏家に生まるるを以て、亦た離欲地と名づく。亦た勝悪魔地と名づく。初地は五怖畏を離る。

【右頁下段】
二乗の魔を過ぐるなり。第十に常に四大蔵を以て物を益す。四大蔵とは修多羅・毗尼・阿毘曇・雑蔵なり。亦た勝鬘経に依るべし。一を人天善根蔵と名づく。二を声聞蔵。三を縁覚蔵。四を大乗蔵とす。

復た次に、徳慧菩薩は四無量心を以て三有の瞋等の煩悩を滅し、中忍中に住して一切功徳を行ずる故に、五阿僧祇劫を以て大慈観心を行じ、心常に現在前し、無相闍陀波羅位に入りて一切衆生を化す。疏に云う、徳慧以下は第二地なり。文に五別がある。一に名を標し、二に智断、三に中忍に住して自行、四に修行の時節、五に結ぶ。第一に名を標す、文に「徳慧菩薩」と云う。復た次に爾炎聖覚達菩薩は順法忍を修行し、五見流に逆らい、無量の功徳を集め、須陀洹位に住し、常に天眼・天耳・宿命・他心・身通達を以て、念念中に於いて能く三界の一切見を滅する故に、亦た七阿僧祇劫を以て五神通・恒河沙波羅蜜を行じ、常に心を離れず。疏に云う、爾炎地以下は四地を明かす。文に四がある。名を標す、文に「爾炎聖覚菩薩」と云うなり。爾炎とは智母と名づく。既に思惟を進断する故に覚達と称す。境は能く智を生じ、境を以て智母と為すなり。第二に忍の名を立つ。順法忍を修行するとは、順忍の下品なり。第三に離障、文に三子句がある。一に見流に逆らう。二に初果に住す。三に離障を結ぶ。初めに見流に逆らうとは、四地菩薩が能く五見煩悩の習気を滅することを明かす。三蔵師は云う、大乗には別に五見がある。一に生滅見。

【左頁上段】
小乗の辺見に准ず。二に四念処見。正念を損じ、正念の対治に准ず。小乗の邪見に准ず。三に善悪見。正勤を損じ、正勤は能く一切無分別を行ず。菩薩の善法は若し分別すれば勤むること能わず。小乗の戒取見に准ず。四に衆生見。是れ菩薩の対治なり。菩薩は衆生が菩薩と異なることを見ず。須陀洹位に住するとは、二義がある。一は修道位中に就いて、二地・三地は有漏道を修し煩悩を厭伏す。四地は無漏を修し永く煩悩を断じ、初めて無漏を修することを得る。第二の智断、文に「四無量心」とは智を明かすなり。三有の煩悩を滅するは即ち断なり。第三に中忍に住して一切功徳を行ずるとは、自利の行相を嘆ずるなり。第四に修行の時節を明かすとは、文に「五阿僧祇」とは前の四に帖する恐れありて五と為すなり。第五に結んで「無相闍陀波羅に入る」と云う。此れを翻じて度黒闇と為す。亦た無畏地と名づく。三蔵師は翻じて満足と為すなり。

復た次に、明慧道人は常に無相忍中を以て三明観を行じ、三世法に来なく去なく住処なきことを知り、心心寂滅して三界の癡煩悩を尽くし、三明一切功徳観を得る故に、常に六阿僧祇劫を以て無量明波羅蜜を集める故に、伽羅陀位に入り、無相行にて一切法を受持す。疏に云う、明慧以下は第三地、文に五別がある。初めに名を標し、二に忍の名、三に智断、四に進行の時節、五に位を結ぶ。第一に標名とは、文に「明慧道人」と云うなり。第二に忍の名を標す、文に「無相忍中に行ず」とは信忍の上品を明かすなり。「三明」と言うは三世の無生を照らす故に

【左頁下段】
「来去の相なく亦た住処もなし」と云う。三世は得べからず、観は縁に尽く。心心寂滅とは縁が観に尽くるなり。三の智断とは、文に「三界の癡煩悩を尽くす」と云うなり。第四の進行の時節とは六阿僧祇である。前の五に足して六と為すなり。第五に位を結んで、文に「伽羅陀位に入る」とは、此れを度辺地と云うなり。

須陀洹と名づく。第二義とは、三地已還は有漏業を造る。初地は施を行じ、二地は戒を持し、三地は八禅有漏定を修す。四地已上は無漏を修し三界を断じ生死流に逆らうを須陀洹と名づく。亦た此の人は人相我障の因を断ずること小乗の初果に似る、相似に就いて名を立つるなり。天眼等の五通とは、三地菩薩は有漏位中に在りて道を修し五通を得る。四地は無漏中に在りて五通を得る。分かって漏尽を得るも略して彰さざるなり。三に離障を結んで「三界の一切見を滅す」と云うなり。第四の進行の時、文に「七阿僧祇を以てす」と云うなり。

復た次に、勝達菩薩は順道忍に於いて四無畏を以て那由他の諦・内道論・外道論・薬方・工巧・咒術を観ずる故に、我は是れ一切智人なり、三界の疑等の煩悩を滅する故に我相已に尽き、地地に出づる所有ることを知る故に出道と名づけ、出でざる所有る故に彰道と名づく。三界の疑に逆らい無量の功徳を修集する故に、即ち斯陀含位に入り、復た八阿僧祇劫中に於いて諸陀羅尼門を習行する故に、常に無畏観を行じて心を去らず。疏に云う、勝達以下は五地を明かす。文に五段あり。初めに名を標し、二に忍を釈し。

英語訳

【Upper section of right page】
Neither certifying, nor sinking, nor emerging, nor inverting—this is skillful means contemplation. Just as water and waves are neither one nor different, so too all practices, pāramitās, concentrations, and dhāraṇīs are neither one nor two, yet each practice is accomplished. The commentary says: This clarifies the accomplishment of two wisdoms. The text saying "this initial awakening wisdom regarding existence and non-existence characteristics yet not being two" refers to true wisdom. From "skillful application" below clarifies expedient wisdom. The metaphor text saying "like water and waves being neither one nor different" clarifies that while sharing the same wetness quality, the practice aspect differs from the principle aspect. Saying "not different" clarifies that the wave's substance is precisely water's substance, just as practice substance is precisely principle substance. In the combined metaphor, the text saying "up to all practices not being one" clarifies that practice characteristics differ from principle. Consider this.

Through practicing for four incalculable kalpas, one enters this merit treasury gate. Having no karmic habitual births in the three realms, completing past [karma] without creating new [karma], through vow-power transforming and being born in all pure lands, constantly cultivating abandonment contemplation, therefore ascending to the kumāraka position, constantly bestowing the four great treasuries upon people. The commentary says: The eighth, advancing in practice, has four sub-phrases: First, clarifying long practice therefore entering this gate. The text saying "attaining entry through four incalculable [kalpas]" means surpassing the previous three patients, therefore called four incalculable. Second, no karmic retribution births in the three realms, the text says "completing past without creating new." No longer receiving three-existence fruition retribution, therefore saying "not creating new." Third, receiving birth through vow-power. Making the pre-ground thirty minds' uncontaminated [wisdom] as cause and ignorance as condition, attracting transformation birth beyond the three realms in the first ground. Fourth, constantly cultivating abandonment contemplation, abandoning all afflictions to be severed. Ninth, concluding the position. Kumāraka is called "child ground" in this land. Through being born in the Buddha family, also called "ground of separation from desire." Also called "ground of conquering evil māras." The first ground separates from the five fears.

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Surpassing the māras of the two vehicles. Tenth, constantly using the four great treasuries to benefit beings. The four great treasuries are sūtra, vinaya, abhidharma, and miscellaneous treasury. One can also rely on the Śrīmālā Sūtra: First called human-divine good root treasury, second the śrāvaka treasury, third the pratyekabuddha treasury, fourth the Mahāyāna treasury.

Furthermore, Virtue-Wisdom Bodhisattva, using the four immeasurable minds, extinguishes the hatred and other afflictions of the three existences, dwelling in middle patience and practicing all merits. Therefore, using five incalculable kalpas to practice great compassion contemplation mind, with mind constantly manifest before, entering the signless jātipāla position to transform all sentient beings. The commentary says: From Virtue-Wisdom below is the second ground. The text has five divisions: first establishing the name, second wisdom and severance, third dwelling in middle patience for self-practice, fourth cultivation time period, fifth conclusion. First, establishing the name, the text says "Virtue-Wisdom Bodhisattva." Furthermore, Arcismatī Sacred Awakening Bodhisattva cultivates compliant dharma patience, opposing the five view streams, gathering immeasurable merits, dwelling in the srota-āpanna position. Constantly using divine eye, divine ear, past-life [knowledge], other-mind [knowledge], and bodily penetration, in each moment-thought being able to extinguish all views of the three realms. Therefore, also using seven incalculable kalpas to practice the five supernatural powers and Ganges-sand pāramitās, constantly not departing from mind. The commentary says: From Arcismatī ground below clarifies the fourth ground. The text has four parts. Establishing the name, the text says "Arcismatī Sacred Awakening Bodhisattva." Arcismatī is called "wisdom mother." Having already advanced in severing contemplation, therefore called "awakening penetration." Objects can generate wisdom; taking objects as wisdom mother. Second, establishing the patience name. Cultivating compliant dharma patience refers to the lower grade of compliant patience. Third, separation from obstacles, the text has three sub-phrases: first opposing view streams, second dwelling in initial fruition, third concluding separation from obstacles. First, opposing view streams clarifies that fourth-ground bodhisattvas can extinguish the habitual tendencies of the five view afflictions. The Tripiṭaka Master says: Mahāyāna separately has five views: first, birth-cessation view.

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Following Hīnayāna extreme views. Second, four foundations of mindfulness view—damaging right mindfulness, following right mindfulness as antidote, following Hīnayāna wrong views. Third, good-evil view—damaging right effort. Right effort can practice all non-discrimination; if bodhisattva wholesome dharmas discriminate, they cannot be diligent. Following Hīnayāna precept-grasping views. Fourth, sentient being view—this is bodhisattva antidote. Bodhisattvas do not see sentient beings as different from bodhisattvas. Dwelling in srota-āpanna position has two meanings: First, regarding the cultivation path position, second and third grounds cultivate contaminated paths, suppressing afflictions through aversion. The fourth ground cultivates the uncontaminated, permanently severing afflictions, initially attaining cultivation of the uncontaminated. The second wisdom-severance, the text's "four immeasurable minds" clarifies wisdom. Extinguishing three-existence afflictions is precisely severance. Third, dwelling in middle patience practicing all merits praises self-benefit practice characteristics. Fourth, clarifying cultivation time period, the text's "five incalculable" fears being attached to the previous four, making it five. Fifth, concluding by saying "entering signless jātipāla." This translates as "crossing dark obscurity." Also called "fearless ground." The Tripiṭaka Master translates it as "fulfillment."

Furthermore, Clear Wisdom practitioner constantly using signless patience practices three-illumination contemplation, knowing that past, present, future dharmas have no coming, no going, no dwelling place. Mind and mental factors extinct, exhausting three-realm ignorance afflictions, attaining three-illumination all-merit contemplation. Therefore constantly using six incalculable kalpas to gather immeasurable illumination pāramitās, therefore entering the kāraka position, through signless practice upholding all dharmas. The commentary says: From Clear Wisdom below is the third ground, the text has five divisions: first establishing the name, second patience name, third wisdom-severance, fourth advancing practice time period, fifth concluding position. First, establishing the name, the text says "Clear Wisdom practitioner." Second, establishing the patience name, the text saying "practicing within signless patience" clarifies the superior grade of faith patience. Saying "three illuminations" means illuminating the no-birth of the three times, therefore saying

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"no coming-going characteristics and also no dwelling place." The three times are ungraspable; contemplation is exhausted in conditions. Mind and mental factors extinct means conditions are exhausted in contemplation. Third, wisdom-severance, the text says "exhausting three-realm ignorance afflictions." Fourth, advancing practice time period is six incalculable. Adding to the previous five makes six. Fifth, concluding position, the text saying "entering kāraka position" means "crossing border lands."

Called srota-āpanna. The second meaning: Third ground and below create contaminated karma. First ground practices giving, second ground maintains precepts, third ground cultivates the eight concentrations of contaminated meditation. Fourth ground and above cultivate the uncontaminated, severing the three realms, opposing the stream of birth and death, called srota-āpanna. Also, this person severs the causes of person-characteristic self-obstruction, resembling Hīnayāna first fruition; the name is established based on similarity. The five powers of divine eye etc.: Third-ground bodhisattvas, while in contaminated positions, cultivate the path and attain five powers. Fourth ground, while in the uncontaminated, attains five powers. Partially attaining exhaustion of contaminations, but not clearly manifested due to brevity. Third, concluding separation from obstacles says "extinguishing all views of the three realms." Fourth, advancing practice time, the text says "using seven incalculable."

Furthermore, Excellent Penetration Bodhisattva, in compliant path patience, using the four fearlessnesses to contemplate nayuta truths, inner path treatises, outer path treatises, medicine prescriptions, crafts, and incantations. Therefore "I am a person of all-knowledge," extinguishing three-realm doubt and other afflictions, therefore "my characteristics are already exhausted." Knowing each ground has something that emerges, therefore called "emerging path"; having something that does not emerge, therefore called "manifest path." Opposing three-realm doubts, cultivating and gathering immeasurable merits, therefore immediately entering sakṛdāgāmin position. Again practicing within eight incalculable kalpas, practicing various dhāraṇī gates, therefore constantly practicing fearless contemplation without departing from mind. The commentary says: From Excellent Penetration below clarifies the fifth ground. Text has five sections: first establishing the name, second explaining patience.