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】
三明＿二 四無畏＿一 四明＿二證果＿一。五進行時節。第一標＿レ名。文云＿二勝
達菩薩＿一卽難勝地。第二釋＿レ忍者文云＿二於順道忍＿一也。五地
菩薩修＿二順忍中品＿一。隨＿二-順如道＿一觀名＿二順道忍＿一也。第三明＿二
四無畏＿一者有＿レ 二。初惣標。次別釋。初惣標者云＿二以四無
畏＿一也。觀那由他下別＿二-釋一切智無畏＿一也。言＿二那由他諦＿一者
此云＿二億千萬諦＿一也。内道論者佛十二部經。外道論者四
韋陀。藥方者本草君臣相吏制也。工巧者善能知＿二-致城隍
市肆等＿一。呪術者善解＿二方術＿一也。我是一切智人者結＿二 一切
智無畏＿一也。二滅三界下明＿二漏盡無畏＿一也。三界疑等煩惱
者。一身見。二戒取。三疑。人我久盡二煩惱《割書：[傍]身見｜戒取》亦除。今
始除＿レ疑。疑是心煩惱功用。以＿二 三界一爲＿レ本從＿二 三界＿一出故
云＿二 三界疑等＿一。我相已盡者無＿レ有＿二我慢＿一也。三知地地有所
出者。明＿二盡苦道無畏＿一也。四有所不出者。無＿レ有＿二我慢＿一也。
三知地地有所出者。明＿二盡苦道無畏＿一也。四有所不出者。
明＿二說彰道無畏＿一也。菩薩別有＿二 四無畏名＿一出＿二大智論＿一。一聞
持。二說法。三答難。四斷疑。○第四證＿レ果云＿二修習無量功
德卽入斯陀含果＿一。梵本名＿二息忌伽彌＿一。此云＿二 一來＿一。息忌名＿レ

【右頁下段】
一伽彌名＿レ來。斷＿二欲界修道六品＿一。第五進行云＿二 八阿僧祇＿一
者。乘＿二前七數＿一故云＿レ 八也。陀羅尼者此云＿二惣持＿一也。
復次常現眞實住＿二順忍中＿一作＿二 中道觀＿一盡＿二 三界集因集業
一切煩惱＿一故觀＿二非有非無一相無相而無二＿一故證＿二阿那含
位＿一復於＿二 九阿僧祇劫＿一習＿二照明中道＿一故樂力生＿二 一切佛國
土＿一　疏云。常現下第六現前地。有＿二 六段＿一。一地名。二住＿レ忍
修＿レ觀。三斷惑。四證果。五進行。六結＿二 中道＿一。第一出＿レ名常
現眞實也。第二住＿レ忍修＿レ觀云＿二住順忍中作中道觀＿一也。明＿三
六地菩薩作＿二無所得觀＿一也。第三滅＿レ惑云＿二盡三界集因集
業＿一也。業雖＿レ不＿レ可＿レ斷而斷＿二煩惱業＿一因自滅也。言＿二非有非
無＿一者卽是中道現前也。一相無相者。對＿レ 二故說＿レ 一對＿レ有
故說＿レ無。故云＿二 一相無相＿一也。二遣一亦消。有盡無亦息。此
是對治之言。勿＿レ作＿二法見之解＿一。第四證＿二那含果＿一。西方云＿二阿
那伽彌＿一此云＿二不還＿一。阿那名＿レ不伽彌名＿レ還。○第五進行時
節九阿僧祇也。第六結＿二 中道觀＿一云＿二習照明中道＿一。以＿二願力＿一
故得＿レ生＿二 一切佛土＿一也。
復次玄達菩薩十阿僧祇劫中修＿二無生法樂忍＿一滅＿二 三界集

【左頁上段】
因業果＿一住＿二後身中＿一無量功德行皆成就無生智盡智五分
法身皆滿足住＿二等十地阿羅漢梵天位＿一常行＿二 三空門觀＿一百
千萬三昧具足弘＿二-化法藏＿一　疏云。玄達下明＿二 七地＿一文有＿二
七段＿一。一標＿二 地名＿一。二進行。三辨＿レ忍。四離＿レ彰。《割書：[考]彰｜疑障》五集＿レ德。六
結＿レ位。七地中化行。第一標＿レ名云＿二玄達菩薩＿一卽遠行地也。
第二進行時言＿二 十僧祇＿一者地中數量多少也。等三辨＿レ忍
云＿二無生法樂＿一者。七地得＿二無生＿一始證＿レ法適＿レ神故云＿二法樂
忍＿一也。例如＿下初地初得＿二 十地＿一始故名＿中歡喜＿上。卽無生忍下品
觀也。第四離障云＿二滅三界集因業果＿一者此就＿二分段＿一非＿二永
盡＿一也。第五集＿レ德云＿二住後身＿一者三界繫業分段之窮名＿二住
後身＿一也。五分法身者。無漏戒定惠解脫解脫知見也。第
六結＿レ位云＿二住第十地阿羅漢梵天位＿一也。梵天位者。初禪
梵天王也。言＿二 十地＿一者。前三賢加以＿レ 七名＿二第十地＿一。百千萬
三昧者無漏定也。弘化者利＿二-益衆生＿一也。《割書：文》
復次等覺忍者住＿二無生忍中＿一觀＿二心心寂滅＿一而無相相無身
身無知知而用心乘＿二於群方之方＿一淡泊住＿二於無住之住＿一
在＿レ有常修＿レ之空處＿レ空常萬化雙照＿二 一切法＿一故知＿二是處非

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是處乃至一切智十力觀＿一故而能登＿二摩訶羅伽位＿一化＿二 一切
國土衆生＿一千阿僧祇劫行＿二 十力法＿一心心相應常入＿二見佛三
昧＿一　疏云。等覺下明＿二 八地＿一有＿二 五段＿一。一標＿二 地名＿一。二辨＿レ忍。
三明＿二無相觀＿一。四結＿二大臣位＿一。五進行時。第一標＿レ名云＿二等覺
忍＿一。謂不動地。第二釋＿レ忍云＿二住《割書：[考]住下藏疏有無｜生忍者之四字》無生忍中品
也。第三明＿二觀解＿一云＿二觀心心寂滅＿一者無所得心也。無相相
者。無＿二 七地功用相＿一而有＿二 八地無功用相＿一也。無身身者。無＿二
七地功用身＿一而有＿二 八地無功用法身＿一。無知知者。不＿レ同＿二 七
地功用知＿一而有＿二 八地已上無功用知＿一。明＿下 八地雙照萬境
無智而智＿上也。用心乘於群方之方者。乘能運＿二-載群生＿一。方
者情有＿二趣向＿一名爲＿レ方。故繫辭云＿二方以＿レ類聚＿一。無方應化
隨＿レ物在＿レ處故云＿二群方之方＿一也。雖＿三遍化＿二群方＿一而不＿レ住＿二生
死＿一。此是無漏任放。故云＿二淡泊住於無住＿一也。在有常修空
者。明＿下在＿レ有而不＿レ染＿レ有有無＿レ礙＿レ空知＿二有非＿一レ有故能空有
無礙＿上也。虛空常萬化者。寂而常用。空有不二故云＿二雙照
一切法＿一也。故知是處非是處者。惣結明＿二有無竝照＿一。空名＿二
是處＿一有名＿二非是處＿一。第四結＿レ位。摩訶羅伽者。此翻＿二大臣＿一。

現代語訳

【右頁上段】
三に四無畏を明かし、四に証果を明かし、五に進行の時節である。第一に名を標す。文に「勝達菩薩」と云う、即ち難勝地である。第二に忍を釈するとは、文に「順道忍に於いて」と云うなり。五地菩薩は順忍の中品を修する。如道に随順して観ずるを順道忍と名づくるなり。第三に四無畏を明かすには二がある。初めに総標し、次に別釈する。初めの総標とは「四無畏を以てす」と云うなり。「那由他を観ず」以下は一切智無畏を別釈するなり。「那由他諦」と言うは、此れを「億千万諦」と云うなり。内道論とは仏の十二部経である。外道論とは四韋陀である。薬方とは本草の君臣相制の理である。工巧とは善く城隍・市肆等を知り致すことができる。咒術とは善く方術を解することである。「我は是れ一切智人なり」とは一切智無畏を結ぶなり。二に「三界を滅す」以下は漏尽無畏を明かすなり。三界の疑等の煩悩とは、一に身見、二に戒取、三に疑である。人我は久しく尽き、身見・戒取の二煩悩も亦た除かれる。今始めて疑を除く。疑は心の煩悩の功用である。三界を本と為し三界から出る故に「三界の疑等」と云う。「我相已に尽く」とは我慢が無いことである。三に「地地に出づる所有ることを知る」とは、苦道を尽くす無畏を明かすなり。四に「出でざる所有り」とは、説彰道無畏を明かすなり。菩薩には別に四無畏の名があり、大智論に出づ。一に聞持、二に説法、三に答難、四に断疑である。第四に果を証するとは「無量の功徳を修集して即ち斯陀含果に入る」と云う。梵本では息忌伽弥と名づく。此れを「一来」と云う。息忌は一と名づけ、

【右頁下段】
伽弥は来と名づく。欲界修道の六品を断ずるなり。第五の進行に「八阿僧祇」と云うは、前の七数に乗ずる故に八と云うなり。陀羅尼とは此れを「総持」と云うなり。

復た次に、常現真実は順忍中に住して中道観を作し、三界の集因・集業・一切煩悩を尽くす故に、「非有非無・一相無相にして而も二無し」を観ずる故に阿那含位を証し、復た九阿僧祇劫に於いて中道を照明することを習う故に、楽力もて一切仏国土に生ず。疏に云う、常現以下は第六現前地である。六段がある。一に地名、二に忍に住して観を修す、三に断惑、四に証果、五に進行、六に中道を結ぶ。第一に名を出すのは常現真実なり。第二に忍に住して観を修するとは「順忍中に住して中道観を作す」と云うなり。六地菩薩が無所得観を作すことを明かすなり。第三に惑を滅するとは「三界の集因・集業を尽くす」と云うなり。業は断ずべからずと雖も、煩悩を断ずれば業の因は自ら滅するなり。「非有非無」と言うは即ち是れ中道の現前なり。一相無相とは、二に対する故に一を説き、有に対する故に無を説く。故に「一相無相」と云うなり。二を遣れば一も亦た消え、有尽くれば無も亦た息む。此れは対治の言である。法見の解を作すことなかれ。第四に那含果を証す。西方では阿那伽弥と云い、此れを「不還」と云う。阿那は不と名づけ、伽弥は還と名づく。第五の進行の時節は九阿僧祇なり。第六に中道観を結んで「中道を照明することを習う」と云う。願力を以ての故に一切仏土に生ずることを得るなり。

復た次に、玄達菩薩は十阿僧祇劫中に無生法楽忍を修し、三界の集

【左頁上段】
因業果を滅し、後身中に住して無量の功徳行が皆成就し、無生智・尽智・五分法身が皆満足し、等十地阿羅漢梵天位に住し、常に三空門観を行じ、百千万三昧具足して法蔵を弘化す。疏に云う、玄達以下は七地を明かす。文に七段がある。一に地名を標し、二に進行、三に忍を弁じ、四に障を離れ、五に徳を集め、六に位を結び、七に地中の化行である。第一に名を標して「玄達菩薩」と云う、即ち遠行地なり。第二の進行の時に「十僧祇」と言うは、地中の数量の多少なり。第三に忍を弁じて「無生法楽」と云う。七地は無生を得て始めて法を証し神に適う故に「法楽忍」と云うなり。例えば初地が初めて十地を得て始まる故に歓喜と名づくるが如し。即ち無生忍の下品観なり。第四に障を離れて「三界の集因業果を滅す」と云うは、此れは分段に就いて永尽に非ざるなり。第五に徳を集めて「後身に住す」と云うは、三界繋業分段の窮まりを「後身に住す」と名づくるなり。五分法身とは、無漏の戒・定・慧・解脱・解脱知見なり。第六に位を結んで「第十地阿羅漢梵天位に住す」と云うなり。梵天位とは初禅の梵天王なり。「十地」と言うは、前の三賢に七を加えて「第十地」と名づく。百千万三昧とは無漏定なり。弘化とは衆生を利益することなり。

復た次に、等覚忍は無生忍中に住して心心寂滅を観じて而も無相の相・無身の身・無知の知にして而も心を用いて群方の方に乗じ、淡泊として無住の住に住し、有に在りて常に空を修し、空に処して常に万化し、一切法を双照する故に「是処非是処乃至一切智十力観」を知る故に、而も能く摩訶羅伽位に登り、一切国土衆生を化し、千阿僧祇劫に十力法を行じ、心心相応して常に見仏三昧に入る。疏に云う、等覚以下は八地を明かし、五段がある。一に地名を標し、二に忍を弁じ、三に無相観を明かし、四に大臣位を結び、五に進行の時である。第一に名を標して「等覚忍」と云う。謂く不動地なり。第二に忍を釈して「無生忍中に住す」と云う、中品なり。第三に観解を明かして「心心寂滅を観ず」と云うは無所得心なり。無相の相とは、七地の功用相無くして而も八地の無功用相有るなり。無身の身とは、七地の功用身無くして而も八地の無功用法身有るなり。無知の知とは、七地の功用知に同じからずして而も八地已上の無功用知有るなり。八地が万境を双照して智無くして而も智あることを明かすなり。「心を用いて群方の方に乗ず」とは、乗は能く群生を運載す。方とは情に趣向有るを名づけて方と為す。故に繋辞に「方は類を以て聚まる」と云う。無方応化して物に随いて処に在る故に「群方の方」と云うなり。群方を遍く化すと雖も而も生死に住せず。此れは無漏の任放なり。故に「淡泊として無住に住す」と云うなり。「有に在りて常に空を修す」とは、有に在りて而も有に染せず、有は空を礙えず、有は有に非ざることを知る故に能く空有無礙なることを明かすなり。「虚空常に万化す」とは、寂にして而も常に用あり。空有不二なる故に「一切法を双照す」と云うなり。故に「是処非是処を知る」とは、総じて有無並び照らすことを結び明かす。空を「是処」と名づけ、有を「非是処」と名づく。第四に位を結ぶ。摩訶羅伽とは、此れを「大臣」と翻ず。

【左頁下段】

英語訳

【Upper section of right page】
Third, clarifying the four fearlessnesses; fourth, clarifying certification of fruition; fifth, the time period of advancement. First, establishing the name. The text says "Excellent Penetration Bodhisattva," which is the Hard-to-Conquer Ground. Second, explaining patience: the text says "in compliant path patience." Fifth-ground bodhisattvas cultivate the middle grade of compliant patience. Following and complying with the suchness path in contemplation is called "compliant path patience." Third, clarifying the four fearlessnesses has two parts: first general establishment, then specific explanation. The initial general establishment says "using the four fearlessnesses." From "contemplating nayuta" below specifically explains the fearlessness of all-knowledge. "Nayuta truths" means "hundred million thousand myriad truths." Inner path treatises refer to the Buddha's twelve divisions of teachings. Outer path treatises refer to the four Vedas. Medicine prescriptions refer to the sovereign-minister mutual restraint principles of materia medica. Crafts means skillfully knowing how to establish city walls, markets, etc. Incantations means skillfully understanding magical arts. "I am a person of all-knowledge" concludes the fearlessness of all-knowledge. Second, from "extinguishing the three realms" below clarifies the fearlessness of exhaustion of contaminations. The doubt and other afflictions of the three realms are: first, body-view; second, precept-grasping; third, doubt. Personal self has long been exhausted, and the two afflictions of body-view and precept-grasping are also eliminated. Now for the first time eliminating doubt. Doubt is the function of mental afflictions. Taking the three realms as foundation and emerging from the three realms, therefore called "doubt etc. of the three realms." "My characteristics are already exhausted" means there is no pride. Third, "knowing each ground has something that emerges" clarifies the fearlessness of exhausting the path of suffering. Fourth, "having something that does not emerge" clarifies the fearlessness of explaining the manifest path. Bodhisattvas separately have four fearlessness names appearing in the Great Treatise on Wisdom: first, retention through hearing; second, teaching dharma; third, answering difficulties; fourth, severing doubt. Fourth, certifying fruition says "cultivating and gathering immeasurable merits, immediately entering sakṛdāgāmin fruition." The Sanskrit original is called śakṛd-āgāmin. This is called "once-returner." Śakṛd means once,

【Lower section of right page】
āgāmin means coming. Severing six grades of desire-realm cultivation path. Fifth advancement saying "eight incalculable" means building upon the previous seven numbers, therefore called eight. Dhāraṇī means "total retention."

Furthermore, Constant Manifestation of Reality, dwelling in compliant patience, practices middle path contemplation, exhausting the three realms' accumulation causes, accumulation karma, and all afflictions. Therefore contemplating "neither existence nor non-existence, one characteristic without characteristics yet not two," therefore certifying anāgāmin position. Again, in nine incalculable kalpas practicing illumination of the middle path, therefore through joyful power being born in all Buddha lands. The commentary says: From Constant Manifestation below is the sixth Manifest Ground. There are six sections: first, ground name; second, dwelling in patience and cultivating contemplation; third, severing delusions; fourth, certifying fruition; fifth, advancement; sixth, concluding the middle path. First, presenting the name is Constant Manifestation of Reality. Second, dwelling in patience and cultivating contemplation says "dwelling in compliant patience practicing middle path contemplation." This clarifies sixth-ground bodhisattvas practicing no-attainment contemplation. Third, extinguishing delusions says "exhausting the three realms' accumulation causes and accumulation karma." Although karma cannot be severed, when afflictions are severed, karma's causes naturally cease. Saying "neither existence nor non-existence" is precisely the manifestation of the middle path. "One characteristic without characteristics" means: explaining one in opposition to two, explaining non-existence in opposition to existence. Therefore called "one characteristic without characteristics." When two is eliminated, one also disappears; when existence is exhausted, non-existence also ceases. This is antidotal language—do not make dharma-view interpretations. Fourth, certifying anāgāmin fruition. In the West called anāgāmin, here called "non-returner." Anā means not, gāmin means returning. Fifth, advancement time period is nine incalculable. Sixth, concluding middle path contemplation says "practicing illumination of the middle path." Through vow-power therefore able to be born in all Buddha lands.

Furthermore, Profound Penetration Bodhisattva, in ten incalculable kalpas cultivating non-arising dharma-bliss patience, extinguishing the three realms' accumulation

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cause-karma-fruition, dwelling in final body, with immeasurable merit practices all accomplished, non-arising wisdom, exhaustion wisdom, and five-division dharma body all fulfilled, dwelling in equal tenth ground arhat Brahmā heaven position, constantly practicing three emptiness gate contemplation, with hundreds of thousands of myriads of samādhis complete, propagating and transforming the dharma treasury. The commentary says: From Profound Penetration below clarifies the seventh ground. The text has seven sections: first, establishing ground name; second, advancement; third, discerning patience; fourth, separating from obstacles; fifth, gathering virtue; sixth, concluding position; seventh, transformative practice within the ground. First, establishing the name saying "Profound Penetration Bodhisattva" is the Far-Going Ground. Second, advancement time saying "ten incalculable" refers to the quantity within the ground. Third, discerning patience saying "non-arising dharma-bliss"—the seventh ground attains non-arising, initially certifying dharma and according with spirit, therefore called "dharma-bliss patience." For example, just as the first ground initially attaining the ten grounds and beginning is therefore called joy. This is the lower grade contemplation of non-arising patience. Fourth, separating from obstacles saying "extinguishing three realms' accumulation cause-karma-fruition" refers to birth-and-death segments, not permanent exhaustion. Fifth, gathering virtue saying "dwelling in final body"—the exhaustion of three-realm binding karma birth-and-death segments is called "dwelling in final body." The five-division dharma body refers to uncontaminated precepts, concentration, wisdom, liberation, and liberated knowledge-vision. Sixth, concluding position saying "dwelling in tenth ground arhat Brahmā heaven position." Brahmā heaven position refers to the first dhyāna Brahmā king. Saying "tenth ground" means adding seven to the previous three worthy stages, called "tenth ground." Hundreds of thousands of myriads of samādhis refers to uncontaminated concentration. Propagating transformation means benefiting sentient beings.

Furthermore, Equal Awakening Patience, dwelling in non-arising patience, contemplates mind and mental factors as extinct, yet with signless characteristics, bodiless body, unknowing knowing, yet using mind to ride upon the directions of all directions, dwelling peacefully in the dwelling of non-dwelling, being in existence constantly cultivating emptiness, being in emptiness constantly myriad-transforming, dually illuminating all dharmas. Therefore knowing "this is appropriate, this is inappropriate, up to all-knowledge ten powers contemplation," therefore able to ascend to mahārāga position, transforming all lands and sentient beings, for a thousand incalculable kalpas practicing ten powers dharma, mind and mental factors corresponding, constantly entering seeing-Buddha samādhi. The commentary says: From Equal Awakening below clarifies the eighth ground, with five sections: first, establishing ground name; second, discerning patience; third, clarifying signless contemplation; fourth, concluding minister position; fifth, advancement time. First, establishing the name saying "Equal Awakening Patience"—namely the Immovable Ground. Second, explaining patience saying "dwelling in non-arising patience"—the middle grade. Third, clarifying contemplative understanding saying "contemplating mind and mental factors as extinct" refers to no-attainment mind. "Signless characteristics" means: without seventh ground's effortful characteristics yet having eighth ground's effortless characteristics. "Bodiless body" means: without seventh ground's effortful body yet having eighth ground's effortless dharma body. "Unknowing knowing" means: not the same as seventh ground's effortful knowing yet having eighth ground and above's effortless knowing. This clarifies that the eighth ground dually illuminates myriad objects—without wisdom yet with wisdom. "Using mind to ride upon the directions of all directions"—riding can transport and carry all beings. "Direction" means sentiments having tendencies, called direction. Therefore the Book of Changes says "directions gather by categories." Through directionless responsive transformation following beings wherever they are, therefore called "directions of all directions." Although universally transforming all directions, yet not dwelling in birth-and-death. This is uncontaminated natural letting-go. Therefore saying "dwelling peacefully in non-dwelling." "Being in existence constantly cultivating emptiness" clarifies being in existence yet not defiled by existence; existence does not obstruct emptiness; knowing existence is not existence, therefore able to have unobstructed emptiness and existence. "Emptiness constantly myriad-transforming" means: quiescent yet constantly functioning. Emptiness and existence being non-dual, therefore called "dually illuminating all dharmas." Therefore "knowing what is appropriate and inappropriate" generally concludes and clarifies the simultaneous illumination of existence and non-existence. Emptiness is called "appropriate," existence is called "inappropriate." Fourth, concluding position. Mahārāga translates as "great minister."

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