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】
旣空有竝觀化行參＿レ佛故云＿二大臣＿一。如＿三經云＿二舍利弗佛法
大將＿一也。第五進行云＿二千阿僧祇劫十力法＿一。十力如＿二別
釋＿一。心心相應常入見佛三昧者。得＿二無所得解＿一故云＿二相應＿一。
常入見佛三昧者。證＿二念佛三昧＿一也。《割書：文》
復次慧光神變者住＿二 上上無生忍＿一滅＿二心心相＿一法眼見＿二 一
切法＿一 三眼色空見。以＿二大願力＿一常生＿二 一切淨土＿一萬阿僧祇
劫集＿二無量佛光三昧＿一而能現＿二百萬億恆河沙諸佛神力＿一
住＿二婆伽梵位＿一亦常入＿二佛華三昧＿一　疏云。惠光下明＿二第九
地＿一有＿二 七段＿一。一標＿二 地名＿一。二釋＿レ忍。三滅＿レ惑。四明＿二 四眼照用＿一。
五願力受＿レ生。六進行時。七結＿レ位。第一標＿レ名云＿二惠光＿一卽
善惠地也。惠是般若。光是法身。神變是解脫也。第二釋＿レ
忍云＿二住上上無生忍＿一者。無生忍中上品。形＿三前八地中品
上＿二於下品＿一。故名＿三此九地住＿二 上上無生忍＿一也。第三滅＿レ惑云＿二
滅心心相＿一者。卽是心邊無知也。第四明＿二 四眼照用不同＿一。
法眼見一切法者明＿二法眼照＿一レ有。卽道種智。但能緣＿レ有度＿二
衆生＿一云＿三法眼見＿二 一切法＿一也。三眼色空見者。三眼者肉天
惠。肉天二眼見＿二麤細色＿一。惠眼見＿レ空三眼合用故云＿二 三眼

【右頁下段】
色空見＿一也。○第五願力云＿二願力當生淨土＿一者。以＿二無所得
願＿一化＿二-益衆生＿一也。○而能現下明＿下起＿二神通＿一益《割書：　｜上レ》物。第七結＿レ
位＿一。住婆伽梵位者。此翻爲＿二世尊＿一。亦名＿二破淨地＿一。婆伽名＿レ破
梵名＿二淨地＿一。言＿二佛花三昧＿一者。卽首楞嚴定也。《割書：文》
復次觀佛菩薩住＿二寂滅忍＿一者從＿二始發心＿一至＿レ今逕＿二百萬阿
僧祇劫＿一修＿二百萬阿僧祇劫功德＿一故登＿二 一切法解脫＿一住＿二金
剛臺＿一　疏云。觀佛下明＿二 十地＿一。文有＿二 三段＿一。初明＿二 地中功能＿一。
善男子下第二校量顯＿レ勝彰＿二行分齊＿一簡＿二因異＿一レ果。亦云＿二見
性不見性異＿一從＿二常修一切＿一 下第三結＿二觀入＿一レ位。就＿レ初明＿二
地中功能＿一有＿レ 四。第一觀佛者法雲地名也。第二住寂滅忍
者標＿二忍名＿一。此第十地共佛同在＿二 一忍＿一合爲＿二第十三法師＿一
也。言＿二住寂滅忍＿一者。若就＿二其別＿一唯取＿二第十下品寂滅忍＿一。
若就＿二其通＿一通明＿三佛及菩薩皆名＿二寂滅忍＿一也。第三明＿二 地中
修行時節＿一。文云＿二逕百萬等＿一明＿二修行時長久＿一。類＿レ前應＿レ云＿二 十
三僧祇＿一。百萬阿僧祇劫功德者。明＿二 地起行廣多＿一。第四彰＿二
位分齊高極＿一者。文云＿二登一切法解脫住金剛臺＿一者。第十
地爲＿二金剛臺＿一也。亦可＿二此句擧＿レ果顯＿一レ因。《割書：文》思＿レ之。

【左頁上段】
善男子從＿二習忍＿一《割書：[傍]初｜住》至＿二頂三昧＿一《割書：[傍]第｜十地》皆名爲＿レ伏＿二 一切煩
惱＿一　疏云。習忍至灌頂皆名爲伏者。從＿二習忍＿一至＿二金剛＿一未＿レ
除＿二 一念元品＿一已來一刹那惑在＿レ通。而言＿レ之故名爲＿レ伏。又
云以＿レ因對＿レ果心内帶＿レ惑非＿二是永無＿一故云＿レ伏。《割書：文》
而無相信滅＿二 一切煩惱＿一生＿二解脫智＿一照＿二第一義諦＿一不＿レ名爲＿レ
見所＿レ謂見者是菩薩若是故我從＿レ昔以來常說＿三唯佛所＿二知
見覺＿一　疏云。而無相信滅一切者。初地至＿二 三地信忍位
中＿一亦照＿二第一義＿一。不名爲見者。見＿レ性未＿レ明。又解。不名爲見
者。十地因位不＿レ見＿二果性＿一名＿二不見＿一。𣵀槃經云十地菩薩見
不＿二了了＿一。佛地始終皆見也。第二彰＿二果異＿一レ因云＿二所謂見者
是薩婆若是故我言唯佛所知見覺＿一者。彰＿二佛果見＿レ性分
明＿一。《割書：文》
從＿二灌頂三昧＿一以下至＿二於習忍＿一所＿二不＿レ知不＿レ見不＿一レ覺　第三
釋＿二因異＿一レ果。文云＿二從灌頂三昧至於習忍所不知不見不
覺＿一者。十地金剛三昧也。習忍者三十心。所不知不見不
覺者是因位故不＿レ見＿二佛性＿一。《割書：文》
唯佛頓解不＿二名爲＿一レ信　第四釋＿二果異＿一レ因。文云＿二唯佛頓解

【左頁下段】
不名爲信＿一者。萬行斯萬佛照理窮故名爲＿レ頓也。《割書：文》
漸漸伏者慧雖＿二起滅＿一以＿二能無生無滅＿一　第五結＿二因異＿一レ果
云＿二漸漸伏者惠雖起滅＿一者。明＿二因道無常＿一也。以能無生無
滅者。能明＿レ滅＿二彼生滅煩惱＿一。又解若知＿二因非＿一レ因知＿二起非＿一レ
起。故云＿二能無生無滅＿一也。《割書：文》
此心若滅則累無＿レ不＿レ滅　第六結＿二果異＿一レ因中。初法說。次
喩說。後合。初云＿二此心＿一者。無明住地心。若滅者無明住地
滅也。明＿三因道離＿二生滅＿一也。言＿二則累無不滅＿一者明＿二累外遣＿一レ
障也。《割書：文》
無生無滅入＿二理盡金剛三昧＿一同＿二眞際＿一等＿二法性＿一而未＿レ能＿レ
等＿二無等等＿一　言＿二無生無滅＿一者。究竟淸淨也。照＿レ理窮＿レ原故
云＿二入理盡三昧＿一。《割書：[傍]金剛｜内也》言＿二同眞際＿一者。同會＿二無所得＿一也。等
法性者。知＿二諸法不二＿一也。而未能等無等等者。未＿下與＿レ佛
同＿上也。
譬如＿下有人登＿二大高臺＿一 下觀＿二 一切＿一無＿上レ不＿二斯了＿一　疏云。譬如
下譬說。云＿二譬如有人登大高臺＿一者。卽如來地。《割書：文》思＿レ之。
住＿二理盡三昧＿一亦復如＿レ是　言住理盡三昧亦復如是者。合

現代語訳

【右頁上段】
既に空有を並び観じて化行が仏に参ずる故に「大臣」と云う。経に「舎利弗は仏法の大将」と云うが如し。第五の進行に「千阿僧祇劫に十力法」と云う。十力は別釈の如し。「心心相応して常に見仏三昧に入る」とは、無所得解を得る故に「相応」と云う。「常に見仏三昧に入る」とは、念仏三昧を証するなり。

復た次に、慧光神変は上上無生忍に住して心心の相を滅し、法眼もて一切法を見、三眼もて色空を見る。大願力を以て常に一切浄土に生じ、万阿僧祇劫に無量仏光三昧を集めて而も能く百万億恒河沙の諸仏神力を現し、婆伽梵位に住して亦た常に仏華三昧に入る。疏に云う、慧光以下は第九地を明かし、七段がある。一に地名を標し、二に忍を釈し、三に惑を滅し、四に四眼の照用を明かし、五に願力受生、六に進行の時、七に位を結ぶ。第一に名を標して「慧光」と云う、即ち善慧地なり。慧は般若、光は法身、神変は解脱なり。第二に忍を釈して「上上無生忍に住す」とは、無生忍中の上品である。前の八地の中品に形して下品に上る。故にこの九地を「上上無生忍に住す」と名づくるなり。第三に惑を滅して「心心の相を滅す」とは、即ち是れ心辺の無知なり。第四に四眼の照用の不同を明かす。「法眼もて一切法を見る」とは法眼の照有を明かす。即ち道種智である。但だ能く有を縁じて衆生を度するを「法眼もて一切法を見る」と云うなり。「三眼もて色空を見る」とは、三眼とは肉・天・慧である。肉・天の二眼は粗細の色を見、慧眼は空を見る。三眼合用する故に「三眼

【右頁下段】
色空見」と云うなり。第五の願力に「願力をもって浄土に生ず」とは、無所得の願を以て衆生を化益するなり。「而も能く現ず」以下は神通を起こして物を益することを明かす。第七に位を結ぶ。「婆伽梵位に住す」とは、此れを「世尊」と翻ず。亦た「破浄地」と名づく。婆伽は破と名づけ、梵は浄地と名づく。「仏華三昧」と言うは、即ち首楞厳定なり。

復た次に、観仏菩薩は寂滅忍に住す。始発心より今に至るまで百万阿僧祇劫を経て、百万阿僧祇劫の功徳を修する故に一切法解脱に登り、金剛台に住す。疏に云う、観仏以下は十地を明かす。文に三段がある。初めに地中の功能を明かし、「善男子」以下第二に校量して勝を顕し、行の分斉を彰して因の果に異なることを簡ぶ。亦た「見性と不見性との異」と云う。「常に一切を修す」より以下第三に観入の位を結ぶ。初めに就いて地中の功能を明かすに四がある。第一の「観仏」とは法雲地の名なり。第二の「寂滅忍に住す」とは忍の名を標す。此の第十地は仏と共に同じく一忍に在りて合わせて第十三法師と為すなり。「寂滅忍に住す」と言うは、若しその別に就けば唯だ第十の下品寂滅忍を取る。若しその通に就けば仏及び菩薩を通明して皆「寂滅忍」と名づくるなり。第三に地中の修行時節を明かす。文に「百万等を経る」と云うは修行の時の長久を明かす。前に類して「十三僧祇」と云うべし。「百万阿僧祇劫の功徳」とは、地の起行の広多を明かす。第四に位の分斉の高極を彰す。文に「一切法解脱に登り金剛台に住す」とは、第十地を金剛台と為すなり。亦た可し、此の句は果を挙げて因を顕すことも。

【左頁上段】
善男子、習忍より頂三昧に至るまで皆名づけて一切煩悩を伏すと為す。疏に云う、習忍より灌頂まで皆名づけて伏すと為すとは、習忍より金剛まで未だ一念の元品を除かざる已来、一刹那の惑が通に在り。而も之を言う故に名づけて伏すと為す。又云う、因を以て果に対すれば心内に惑を帯びて是れ永無に非ざる故に伏すと云う。

而も無相信は一切煩悩を滅して解脱智を生じ、第一義諦を照らすも見と名づけず。謂わく見る者は是れ薩婆若是なり。故に我は昔より以来常に説く、「唯だ仏のみ所知見覚」と。疏に云う、「而も無相信一切を滅す」とは、初地より三地の信忍位中に於いても亦た第一義を照らす。「見と名づけず」とは、見性未だ明ならず。又解す、「見と名づけず」とは、十地の因位は果性を見ざるを「不見」と名づく。涅槃経に云う「十地菩薩は見ること了了ならず。仏地は始終皆見るなり」と。第二に果の因に異なることを彰して「謂わく見る者は是れ薩婆若是なり。故に我言う『唯だ仏のみ所知見覚』」とは、仏果の見性の分明なることを彰す。

「灌頂三昧」より以下「習忍に於いて知らず見ず覚らざる所」に至る。第三に因の果に異なることを釈す。文に「灌頂三昧より習忍に於いて知らず見ず覚らざる所に至る」とは、十地の金剛三昧なり。習忍とは三十心である。「知らず見ず覚らざる所」とは是れ因位なる故に仏性を見ず。

「唯だ仏のみ頓解して信と名づけず」第四に果の因に異なることを釈す。文に「唯だ仏のみ頓解して

【左頁下段】
信と名づけず」とは、万行斯に万たり、仏の理を照らすこと窮まる故に名づけて頓と為すなり。

「漸漸に伏する者は慧起滅すと雖も能く無生無滅を以てす」第五に因の果に異なることを結んで「漸漸に伏する者は慧起滅すと雖も」と云うは、因道の無常を明かすなり。「能く無生無滅を以てす」とは、能く彼の生滅煩悩を滅することを明かす。又解す、若し因は因に非ざることを知り、起は起に非ざることを知る。故に「能く無生無滅」と云うなり。

「此の心若し滅すれば則ち累の滅せざる無し」第六に果の因に異なることを結ぶ中に、初めに法説、次に譬説、後に合す。初めに「此の心」と云うは、無明住地の心である。「若し滅す」とは無明住地の滅なり。因道の生滅を離るることを明かすなり。「則ち累の滅せざる無し」と言うは累外の障を遣ることを明かすなり。

「無生無滅にして理尽金剛三昧に入り、真際に同じく法性に等しくして而も未だ無等等に等しくすること能わず」「無生無滅」と言うは、究竟清浄なり。理を照らし原を窮むる故に「理尽三昧に入る」と云う。「真際に同じ」と言うは、無所得に同会するなり。「法性に等し」とは、諸法の不二を知るなり。「而も未だ無等等に等しくすること能わず」とは、未だ仏と同じからざるなり。

「譬えば人有りて大高台に登り、一切を観て了せざる無きが如し」疏に云う、譬如以下は譬説である。「譬えば人有りて大高台に登る如し」と云うは、即ち如来地なり。

「理尽三昧に住するも亦復是の如し」「理尽三昧に住するも亦復是の如し」と言うは、合

英語訳

【Upper section of right page】
Having already contemplated both emptiness and existence together, with transformative practice corresponding to the Buddha, therefore called "great minister." As the sutra says, "Śāriputra is the great general of the Buddha-dharma." Fifth, advancement saying "practicing ten powers dharma for a thousand incalculable kalpas." The ten powers are as explained separately. "Mind and mental factors corresponding, constantly entering seeing-Buddha samādhi" means: because attaining no-attainment understanding, called "corresponding." "Constantly entering seeing-Buddha samādhi" means certifying Buddha-mindfulness samādhi.

Furthermore, Wisdom-Light Divine Transformation dwells in supreme non-arising patience, extinguishing the characteristics of mind and mental factors. With dharma-eye seeing all phenomena, with three eyes seeing form and emptiness. Through great vow-power constantly being born in all pure lands, gathering immeasurable Buddha-light samādhis for myriad incalculable kalpas, thus able to manifest the divine powers of hundreds of millions of Ganges-sand Buddhas, dwelling in bhagavat position, also constantly entering Buddha-flower samādhi. The commentary says: From Wisdom-Light below clarifies the ninth ground, with seven sections: first, establishing ground name; second, explaining patience; third, extinguishing delusions; fourth, clarifying the illuminating function of four eyes; fifth, vow-power rebirth; sixth, advancement time; seventh, concluding position. First, establishing the name "Wisdom-Light"—namely Good Wisdom Ground. Wisdom is prajñā, light is dharma-body, divine transformation is liberation. Second, explaining patience saying "dwelling in supreme non-arising patience"—the superior grade within non-arising patience. Comparing with the eighth ground's middle grade, advancing beyond the lower grade. Therefore this ninth ground is called "dwelling in supreme non-arising patience." Third, extinguishing delusions saying "extinguishing characteristics of mind and mental factors"—this is precisely the ignorance at the edge of mind. Fourth, clarifying the different illuminating functions of four eyes. "Dharma-eye seeing all phenomena" clarifies dharma-eye's illumination of existence. This is path-species wisdom. Simply being able to condition existence and liberate sentient beings is called "dharma-eye seeing all phenomena." "Three eyes seeing form and emptiness"—the three eyes are physical, divine, and wisdom. The physical and divine two eyes see coarse and subtle forms, wisdom-eye sees emptiness. The three eyes function together, therefore called "three eyes

【Lower section of right page】
seeing form and emptiness." Fifth, vow-power saying "through vow-power being born in pure lands" means using no-attainment vows to transform and benefit sentient beings. From "thus able to manifest" below clarifies arising divine powers to benefit beings. Seventh, concluding position. "Dwelling in bhagavat position" translates as "World-Honored One." Also called "Ground of Breaking Purity." Bhaga means breaking, van means pure ground. Saying "Buddha-flower samādhi" is precisely śūraṅgama concentration.

Furthermore, Buddha-Contemplation Bodhisattva dwells in extinction patience. From initial arousal of aspiration until now, passing through millions of incalculable kalpas, cultivating millions of incalculable kalpas of merit, therefore ascending to liberation of all phenomena, dwelling on the vajra platform. The commentary says: From Buddha-Contemplation below clarifies the tenth ground. The text has three sections: first clarifying capabilities within the ground; from "Good son" below, second, comparing to show superiority, manifesting the boundaries of practice, distinguishing cause as different from fruition, also called "the difference between seeing nature and not seeing nature"; from "constantly cultivating all" below, third, concluding the position of contemplative entry. Regarding the first, clarifying capabilities within the ground has four parts. First, "Buddha-Contemplation" is the name of Dharma-Cloud Ground. Second, "dwelling in extinction patience" establishes the patience name. This tenth ground together with Buddha dwells in the same patience, combined as the thirteenth dharma-master. Saying "dwelling in extinction patience"—if considering its particular aspect, only taking the tenth ground's lower-grade extinction patience. If considering its general aspect, generally clarifying that both Buddha and bodhisattvas are all called "extinction patience." Third, clarifying the cultivation time period within the ground. The text saying "passing through millions, etc." clarifies the long duration of cultivation practice. Following the previous pattern, should say "thirteen incalculable." "Merits of millions of incalculable kalpas" clarifies the vastness and multiplicity of practices arising in the ground. Fourth, manifesting the supreme height of positional boundaries. The text saying "ascending to liberation of all phenomena, dwelling on vajra platform"—the tenth ground is the vajra platform. It's also possible this sentence raises fruition to reveal causation.

【Upper section of left page】
Good son, from learning patience to summit samādhi, all are called subduing all afflictions. The commentary says: From learning patience to anointing, all called subduing—from learning patience to vajra, before eliminating the one thought of original grade, one moment of delusion remains generally present. Speaking of this, therefore called subduing. Also saying: using cause in relation to fruition, mind internally carries delusion, not permanently absent, therefore called subduing.

Yet signless faith extinguishes all afflictions, generates liberation wisdom, illuminates ultimate truth, yet not called seeing. What is called seeing is omniscience. Therefore I have constantly taught from ancient times: "Only Buddha has knowledge, vision, and awareness." The commentary says: "Yet signless faith extinguishing all"—from first ground to third ground faith-patience position also illuminates ultimate truth. "Not called seeing" means seeing nature is not yet clear. Another explanation: "Not called seeing"—the tenth ground causal position not seeing fruition nature is called "not seeing." The Nirvana Sutra says: "tenth ground bodhisattvas see unclearly. Buddha ground sees clearly from beginning to end." Second, manifesting fruition as different from cause saying "What is called seeing is omniscience. Therefore I say 'Only Buddha has knowledge, vision, and awareness'"—manifesting the clarity of Buddha-fruition's seeing nature.

From "anointing samādhi" below to "what learning patience does not know, see, or awaken to." Third, explaining cause as different from fruition. The text saying "From anointing samādhi to what learning patience does not know, see, or awaken to"—the tenth ground's vajra samādhi. Learning patience refers to the thirty minds. "What is not known, seen, or awakened to" is the causal position, therefore not seeing Buddha-nature.

"Only Buddha suddenly understands, not called faith." Fourth, explaining fruition as different from cause. The text saying "Only Buddha suddenly understands,

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not called faith"—myriad practices all complete, Buddha's illumination of principle is exhausted, therefore called sudden.

"Those who gradually subdue, though wisdom arises and ceases, are able to use non-arising and non-ceasing." Fifth, concluding cause as different from fruition, saying "Those who gradually subdue, though wisdom arises and ceases"—clarifying the impermanence of the causal path. "Able to use non-arising and non-ceasing" clarifies being able to extinguish those arising-ceasing afflictions. Another explanation: if knowing cause is not cause, knowing arising is not arising, therefore saying "able to use non-arising and non-ceasing."

"If this mind is extinguished, then no burden remains unextinguished." Sixth, concluding fruition as different from cause: first dharma explanation, next analogy explanation, then synthesis. First saying "this mind" refers to the mind of fundamental ignorance abode. "If extinguished" means fundamental ignorance abode is extinguished. Clarifying the causal path's separation from arising-ceasing. Saying "then no burden remains unextinguished" clarifies eliminating obstacles beyond burdens.

"Non-arising and non-ceasing, entering principle-exhaustion vajra samādhi, same as true limit, equal to dharma-nature, yet unable to equal the unequalled equal." Saying "non-arising and non-ceasing" means ultimate purity. Illuminating principle and exhausting the source, therefore saying "entering principle-exhaustion samādhi." Saying "same as true limit" means identically meeting no-attainment. "Equal to dharma-nature" means knowing all phenomena are non-dual. "Yet unable to equal the unequalled equal" means not yet the same as Buddha.

"Like a person climbing a great high platform, observing everything with nothing unclear." The commentary says: From "like" below is analogical explanation. Saying "Like a person climbing a great high platform" refers to the Tathāgata ground.

"Dwelling in principle-exhaustion samādhi is also like this." Saying "Dwelling in principle-exhaustion samādhi is also like this" is the synthesis.