一　仁王護国経疏三巻 - 翻刻

翻刻

【右頁上段】
月六月七月。此四月在＿二日後＿一行。此是如法行。異＿レ此則失
度不＿レ好也。刀星者／且（亦ハ）是滿星。一處行逕＿二 二年半＿一。若在＿二兎
處＿一最高。若在鷄處＿一最下。若高多＿二刀兵＿一。衆生飢餓疾病。
若下少＿二刀兵＿一。南斗北斗者非＿レ宿是曜。五鎭大星者金木
水火土也。一切國主星。三公百官星。若善星來入＿二此四星
處＿一。則大安穩豐樂。惡星來入則大苦惱。隨＿二諸星＿一竝行。不＿レ
依＿二常道＿一故云＿二各各變現＿一也。《割書：文》
大火燒＿レ國萬姓燒盡或鬼火龍火天火人火樹木火賊火
如＿レ是變恠亦讀＿二-說此經＿一爲＿二 三難＿一也。　第三火難有＿レ 二。初
明＿二 七種火＿一。二亦讀此經下明＿二經力能滅＿一レ火。七種火者。鬼
火者。鬼瞋＿二衆生＿一爲＿二惡火夜起＿一。亦令＿二 人熱病＿一。龍火者。龍
瞋雨＿二毒火＿一。令＿二 人㿈腫＿一。卽報得神通火也。天火者。礔礰火。
就＿レ 天爲＿レ名。神火者變現也。神有＿レ 二。仙人瞋￣レハ火從＿レ瞋生。
二仙人誦＿レ呪使＿下鬼神燒＿中百姓家＿上。人火者約＿レ 人得＿レ名。樹
木火者可＿レ知。賊火者。賊人投＿レ火卽名＿レ賊也。《割書：文》
大水㵱＿二-沒百姓＿一時節返逆冬雨夏雪冬時雷電礔礰六月
雨＿二氷霜雹＿一雨＿二赤水黑水靑水＿一雨＿二土山石山＿一雨＿二沙礫石＿一江

【右頁下段】
河逆流浮＿レ山流＿レ石如＿レ是變時亦讀＿二-說此經＿一爲＿二 四難＿一也。
第四水難。須＿レ￣ルニハ水而無。不＿レ用處多有。霜雹等悉屬＿二水
難＿一。雨＿二赤水＿一多＿二刀兵＿一。雨＿二黑水＿一爲＿二疾病＿一。雨＿二靑水＿一多＿二飢餓＿一。
雨＿二土石＿一仙人羅刹瞋。江河逆流海水溢有＿レ賊也。《割書：文》
大風吹殺＿二萬姓＿一國土山河樹木一時滅沒非時大風黑風
赤風靑風天風地風火風水風如＿レ是變時亦讀＿二-說此經＿一爲＿二
五難＿一也。　第五風難。黑風者。海邊風吹＿二黑砂＿一也。赤風者
卽赤砂也。靑風者卽靑砂。天風地風者天陽地陰也。火風
者熱風也。思＿レ之。
天地國土亢陽炎火洞然百草亢旱五穀不＿レ登土地赫燃
萬性滅盡如＿レ是變時亦讀＿二-說此經＿一爲＿二 六難＿一也。　第六旱
難。文相顯。思＿レ之。
四方賊來侵＿レ國内外賊起火賊水賊風賊鬼賊百姓荒亂
刀兵劫起如＿レ是恠時亦讀＿二-說此經＿一爲＿二 七難＿一也。　第七賊
難也。文相可＿レ見。
大王是般若波羅蜜是諸佛菩薩一切衆生心識之神本也
一切國王之父母也。疏云。大王是般若下。第四歎＿三般若

【左頁上段】
之德能滅＿二 七難＿一。文有＿レ 二。初歎＿二般若不思議＿一。次佛告大王
下。第二明＿三般若旣滅＿二 七難＿一。勸＿二 人￣ニ供養＿一也。就＿下初歎＿二般若＿一
中＿上有＿二 八句＿一。初明＿三般若能爲＿二諸佛菩薩一切心識神本＿一者。
般若是無所得。以＿下諸佛因＿二般若＿一悟＿中無所得＿上。故波若是佛
母。故云＿レ爲＿二佛本＿一也。一切衆生心識神本￣トハ無所得。以＿二妄
想因緣＿一有＿二 六道差別＿一。若能知＿二妄畢竟無所有＿一還歸＿二般若＿一。
故云＿レ爲＿二 一切衆生心識神本＿一。心意識神體一名異。一切
國王之父母者。般若能護＿二國土＿一故譬＿レ如＿二之父母＿一。《割書：文》
亦名＿二神符＿一亦名＿二辟鬼珠＿一亦名如意珠＿一亦名＿二護國珠＿一亦
名＿二 天地鏡＿一亦名＿二龍寶神王＿一　疏云。亦名神符者。能通＿二-達
如實境界＿一能伏＿二 天魔外道＿一。是世出世善根悉守護故譬＿二神
符＿一也。辟鬼珠者。能除＿二鬼神難＿一故也。如意珠者。般若稱＿レ
意所＿レ得故也。護國珠者。波若力能全＿二國土安穩＿一故也。天
地鏡者。波若照＿二世界無所有＿一故。龍寶神王者。波若能出＿二
諸善神＿一故云＿二龍寶神王＿一也。《割書：文》
佛告＿二大王＿一應＿レ作＿二 九色幡長九丈九色華高二丈千枝燈高
五丈九玉箱九玉巾＿一亦作＿二 七寶案＿一　疏云。佛告大王下。第

【左頁下段】
二明＿レ勸＿二 人供養＿一 中有＿レ 二。初事別。供養日日下次惣以＿二香
花＿一供養。就＿二前事別中＿一有＿レ 二。初列＿二 六種供養事＿一。第二出＿二
般若＿一而供＿二-養之＿一。初六事者。一幡二花三燈四玉箱五玉
巾六七寶案。思＿レ之。
以＿二經卷＿一置＿レ 上若王行時常於＿二其前＿一足＿二 一百歩＿一是經常放＿二
千光明＿一令＿二千里内七難不＿レ起罪過不＿一レ生若王住時作＿二 七
寶帳＿一帳中七寶高座以＿二經卷＿一置＿レ 上　疏云。第二供養法用
内有＿二 五句＿一。初出＿二般若＿一置＿二案上＿一。二王行時以＿二波若＿一在＿レ前。
三王行《割書：玉フコト》百歩。般若放＿二千里光＿一。四令＿下千里内無＿二 七難＿一
得＿上レ益也。五若王住時作＿二 七寶座＿一以＿二般若＿一置＿レ 上也。《割書：文》
日日供養散＿レ華燒＿レ香如＿レ事＿二父母＿一如＿レ事＿二帝釋＿一　第二惣
明＿二供養＿一。法譬可＿レ解。思＿レ之。
大王我今五眼明見＿二 三世一切國王＿一皆由＿三過去世侍＿二 五百
佛＿一得＿レ爲＿二帝王主＿一　疏云。大王我今五眼下。第五明＿二 三世
利益＿一令＿二 人信持＿一。文有＿レ 三。初明＿三 五眼《割書：ヲ以テ》照￣スニ一切國王
侍＿二 五百佛等＿一。明＿下久供＿二多聖＿一現居＿中王位＿上。
是爲＿二 一切聖人羅漢＿一而爲來＿二-生彼國土中＿一作＿二大利益＿一

現代語訳

【右頁上段】
月六月七月。この四月は日の後に在って行く。これは如法の行きなり。これに異なれば則ち失度にして良くない。刀星とは、またこれは満星なり。一処を行くこと二年半を経る。若し兎の処に在れば最も高く、若し鶏の処に在れば最も下なり。若し高ければ刀兵多く、衆生は飢餓疾病す。若し下なれば刀兵少なし。南斗北斗は宿に非ずして曜なり。五鎮大星とは金木水火土なり。一切国主星、三公百官星、若し善星がこの四星の処に来入すれば、則ち大いに安穏豊楽なり。悪星が来入すれば則ち大いに苦悩す。諸星に随って並び行き、常道に依らない故に「各各変現す」と云うなり。

大火が国を焼き、万姓焼き尽くし、或いは鬼火龍火天火人火樹木火賊火、このような変怪もまたこの経を読説するを三難と為すなり。第三の火難に二つあり。初めに七種の火を明かす。二に「またこの経を読む」以下は経力が能く火を滅することを明かす。七種の火とは、鬼火は、鬼が衆生を瞋って悪火を夜に起こす為なり。また人に熱病を令す。龍火は、龍が瞋って毒火を雨らし、人に腫物を令す。即ち報得の神通火なり。天火は、礔礰火なり。天に就いて名と為す。神火は変現なり。神に二つあり。仙人が瞋れば火が瞋より生ず。二に仙人が呪を誦して鬼神をして百姓の家を焼かしむ。人火は人に約して名を得る。樹木火は知るべし。賊火は、賊人が火を投ずれば即ち賊と名づく。

大水が百姓を漂没し、時節が返逆し、冬に雨し夏に雪し、冬時に雷電礔礰し、六月に氷霜雹を雨らし、赤水黒水青水を雨らし、土山石山を雨らし、沙礫石を雨らし、江

【右頁下段】
河が逆流し、山を浮かべ石を流す、このような変時もまたこの経を読説するを四難と為すなり。第四の水難。須いるに水なくして、用いない処に多く有り。霜雹等は悉く水難に属す。赤水を雨らすは刀兵多し。黒水を雨らすは疾病の為なり。青水を雨らすは飢餓多し。土石を雨らすは仙人羅刹の瞋なり。江河の逆流、海水の溢れは賊有るなり。

大風が万姓を吹き殺し、国土山河樹木が一時に滅没し、非時の大風、黒風赤風青風天風地風火風水風、このような変時もまたこの経を読説するを五難と為すなり。第五の風難。黒風は、海辺の風が黒砂を吹くなり。赤風は即ち赤砂なり。青風は即ち青砂。天風地風は天は陽、地は陰なり。火風は熱風なり。これを思え。

天地国土が亢陽炎火し洞然とし、百草が亢旱し、五穀が登らず、土地が赫燃し、万姓が滅尽す、このような変時もまたこの経を読説するを六難と為すなり。第六の旱難。文相は顕らかなり。これを思え。

四方の賊が来たって国を侵し、内外の賊が起こり、火賊水賊風賊鬼賊、百姓が荒乱し、刀兵の劫が起こる、このような怪しき時もまたこの経を読説するを七難と為すなり。第七の賊難なり。文相は見るべし。

大王、この般若波羅蜜は、これ諸仏菩薩一切衆生の心識の神本なり、一切国王の父母なり。疏に云う、「大王、この般若」以下。第四に般若の

【左頁上段】
徳が能く七難を滅することを歎ず。文に二つあり。初めに般若の不思議を歎ず。次に「仏が大王に告げ」以下。第二に般若が既に七難を滅することを明かし、人に供養を勧むるなり。初めに般若を歎ずる中に八句あり。初めに般若が能く諸仏菩薩一切の心識神本と為ることを明かすとは、般若は無所得なり。諸仏が般若に因って無所得を悟る故に、般若は仏母なり。故に仏本と為すと云うなり。一切衆生の心識神本とは無所得なり。妄想因縁を以て六道の差別有り。若し能く妄が畢竟無所有なることを知らば、還って般若に帰す。故に一切衆生心識神本と為すと云う。心意識神は体一にして名異なり。一切国王の父母とは、般若が能く国土を護る故に父母に譬う。

また神符と名づけ、また辟鬼珠と名づけ、また如意珠と名づけ、また護国珠と名づけ、また天地鏡と名づけ、また龍宝神王と名づく。疏に云う、「また神符と名づく」とは、能く如実の境界に通達し、能く天魔外道を伏す。これは世出世の善根を悉く守護する故に神符に譬うるなり。辟鬼珠とは、能く鬼神の難を除く故なり。如意珠とは、般若が意に称って所得あるが故なり。護国珠とは、般若の力が能く国土の安穏を全うする故なり。天地鏡とは、般若が世界の無所有を照らす故なり。龍宝神王とは、般若が能く諸善神を出す故に龍宝神王と云うなり。

仏が大王に告げて言う、「応に九色の幡を作すべし、長さ九丈、九色の華、高さ二丈、千枝の燈、高さ五丈、九つの玉箱、九つの玉巾」。また七宝の案を作せ。疏に云う、「仏が大王に告げ」以下。第

【左頁下段】
二に人に供養を勧むることを明かす中に二つあり。初めに事を別にす。「日日供養」以下次に総じて香花を以て供養す。前の事を別にする中に二つあり。初めに六種の供養事を列ぬ。第二に般若を出して之を供養す。初めの六事とは、一に幡、二に花、三に燈、四に玉箱、五に玉巾、六に七宝案。これを思え。

経巻を以て上に置け。若し王が行く時は常にその前に、百歩を足す。この経は常に千の光明を放ち、千里の内をして七難起こらず、罪過生ぜざらしむ。若し王が住する時は七宝の帳を作り、帳中に七宝の高座あり、経巻を以て上に置け。疏に云う、第二の供養法用の内に五句あり。初めに般若を出して案上に置く。二に王が行く時に般若を以て前に在らしむ。三に王が行くこと百歩。般若は千里の光を放つ。四に千里の内をして七難無く益を得しむるなり。五に若し王が住する時は七宝の座を作って般若を以て上に置くなり。

日日供養し、華を散じ香を焼くこと、父母に事うるが如く、帝釈に事うるが如し。第二に総じて供養を明かす。法譬は解すべし。これを思え。

大王、我が今五眼を以て明らかに三世一切国王を見るに、皆過去世に五百仏に侍して帝王主と為ることを得たるに由る。疏に云う、「大王、我が今五眼」以下。第五に三世の利益を明かして人をして信持せしむ。文に三つあり。初めに五眼を以て一切国王が五百仏等に侍することを照らす。久しく多くの聖に供して現に王位に居することを明かす。

これは一切聖人羅漢と為って来生してその国土中に作り、大利益を作すなり。

英語訳

【Upper section of right page】
Fourth, fifth, sixth, and seventh months. These four months travel behind the sun. This is proper movement according to dharma. If different from this, it loses course and is not good. The sword star is also the full star. It takes two and a half years to traverse one position. If in the rabbit position, it is highest; if in the rooster position, it is lowest. If high, there are many weapons and warfare, and sentient beings suffer from hunger and disease. If low, weapons and warfare are few. The Southern and Northern Dippers are not lunar mansions but luminaries. The five cardinal great stars are metal, wood, water, fire, and earth. For all sovereign stars, three minister stars, and hundred official stars: if benefic stars enter these four star positions, there is great peace, stability, and prosperity. If malefic stars enter, there is great suffering. Following the various stars traveling together, not depending on the regular path, therefore called "each manifesting changes."

Great fires burn the country, burning up all people, or ghost fires, dragon fires, celestial fires, human fires, tree fires, bandit fires - when such strange transformations occur, reciting and expounding this sutra constitutes the third disaster. The third fire disaster has two parts. First clarifying the seven types of fire. Second, from "also reading this sutra" below, clarifying that sutra power can extinguish fire. The seven types of fire are: ghost fire - because ghosts become angry at sentient beings and create evil fires at night, also causing people to have fever. Dragon fire - dragons become angry and rain poisonous fire, causing people to have swelling. This is reward-body supernatural fire. Celestial fire is thunderbolt fire, named in relation to heaven. Divine fire is transformation. There are two types of divine fire: when immortals become angry, fire arises from anger; second, immortals recite spells making demons and spirits burn people's homes. Human fire gets its name in relation to humans. Tree fire is understandable. Bandit fire - when bandits throw fire, it is immediately called bandit fire.

Great waters flood and submerge the people, seasons reverse with winter rain and summer snow, winter thunder and lightning with thunderbolts, sixth month raining ice, frost and hail, raining red water, black water, blue water, raining earth-mountains and stone-mountains, raining sand, gravel and stones, rivers

【Lower section of right page】
and streams flowing backward, floating mountains and flowing stones - when such transformations occur, also reciting and expounding this sutra constitutes the fourth disaster. The fourth water disaster. Where water is needed there is none, and where not needed there is much. Frost, hail, etc. all belong to water disasters. Raining red water brings much warfare. Raining black water causes disease. Raining blue water brings much famine. Raining earth and stones is due to the anger of immortals and rakshasas. Rivers flowing backward and sea water overflowing indicates bandits.

Great winds blow and kill all people, causing countries, mountains, rivers and trees to be destroyed all at once, untimely great winds, black winds, red winds, blue winds, heavenly winds, earthly winds, fire winds, water winds - when such transformations occur, also reciting and expounding this sutra constitutes the fifth disaster. The fifth wind disaster. Black wind is seaside wind blowing black sand. Red wind is red sand. Blue wind is blue sand. Heavenly and earthly winds - heaven is yang, earth is yin. Fire wind is hot wind. Consider this.

Heaven, earth, and countries suffer from scorching yang and blazing fires, all grasses wither from drought, the five grains do not ripen, the earth burns red-hot, all people perish - when such transformations occur, also reciting and expounding this sutra constitutes the sixth disaster. The sixth drought disaster. The textual meaning is clear. Consider this.

Bandits from the four directions come to invade the country, internal and external bandits arise, fire bandits, water bandits, wind bandits, ghost bandits, the people fall into chaos, weapons and warfare arise - during such strange times, also reciting and expounding this sutra constitutes the seventh disaster. This is the seventh bandit disaster. The textual meaning can be seen.

Great King, this Prajñāpāramitā is the spiritual foundation of the mind-consciousness of all buddhas, bodhisattvas, and sentient beings, and the father and mother of all kings. The commentary says: From "Great King, this Prajñā" below. Fourth, praising the virtue of Prajñā's

【Upper section of left page】
ability to extinguish the seven disasters. The text has two parts. First praising the inconceivable nature of Prajñā. Next, from "Buddha told the Great King" below. Second, clarifying that Prajñā extinguishes the seven disasters and encouraging people to make offerings. In the first part praising Prajñā there are eight phrases. First clarifying that Prajñā can serve as the spiritual foundation of mind-consciousness for all buddhas and bodhisattvas: Prajñā is non-attainment. Because all buddhas awaken to non-attainment through Prajñā, Prajñā is the mother of buddhas. Therefore it is called the foundation of buddhas. The spiritual foundation of mind-consciousness of all sentient beings is non-attainment. Through delusory causes and conditions there are distinctions of the six realms. If one can know that delusion is ultimately without existence, one returns to Prajñā. Therefore it is called the spiritual foundation of mind-consciousness of all sentient beings. Mind, consciousness, and spirit are one in essence but different in name. Father and mother of all kings means Prajñā can protect countries, therefore compared to father and mother.

Also called divine talisman, also called demon-dispelling jewel, also called wish-fulfilling jewel, also called country-protecting jewel, also called heaven-earth mirror, also called dragon-treasure divine king. The commentary says: "Also called divine talisman" means able to penetrate and comprehend the realm of true reality, able to subdue heavenly demons and non-Buddhists. Because it completely protects worldly and transcendent good roots, it is compared to a divine talisman. Demon-dispelling jewel means able to eliminate disasters from ghosts and spirits. Wish-fulfilling jewel means Prajñā fulfills one's wishes and brings attainment. Country-protecting jewel means Prajñā's power can ensure complete peace and stability for the country. Heaven-earth mirror means Prajñā illuminates the non-existence of the world. Dragon-treasure divine king means Prajñā can produce various beneficial spirits, therefore called dragon-treasure divine king.

Buddha told the Great King: "You should make nine-colored banners nine fathoms long, nine-colored flowers two fathoms high, thousand-branched lamps five fathoms high, nine jade boxes, nine jade cloths." Also make a seven-jewel altar. The commentary says: From "Buddha told the Great King" below. Second,

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clarifying encouragement for people to make offerings has two parts. First, specific matters. From "daily offerings" below, next, generally making offerings with incense and flowers. In the first part on specific matters there are two sections. First listing six types of offering items. Second, bringing out Prajñā and making offerings to it. The first six items are: first banners, second flowers, third lamps, fourth jade boxes, fifth jade cloths, sixth seven-jewel altar. Consider this.

Place the sutra scrolls on top. When the king travels, always keep them one hundred steps in front. This sutra constantly emits a thousand light rays, causing the seven disasters not to arise within a thousand li and sins not to be generated. When the king resides, make a seven-jewel canopy with a seven-jewel high seat inside the canopy, and place the sutra scrolls on top. The commentary says: The second section on offering methods has five phrases. First, bringing out Prajñā and placing it on the altar. Second, when the king travels, having Prajñā in front. Third, the king traveling one hundred steps. Prajñā emits light for a thousand li. Fourth, causing no seven disasters within a thousand li and obtaining benefits. Fifth, when the king resides, making a seven-jewel seat and placing Prajñā on top.

Daily offerings, scattering flowers and burning incense, like serving father and mother, like serving Indra. Second, generally clarifying offerings. The dharma analogy can be understood. Consider this.

Great King, I now clearly see with my five eyes all kings of the three times - they all obtained their position as imperial rulers by serving five hundred buddhas in past lives. The commentary says: From "Great King, I now with five eyes" below. Fifth, clarifying benefits of the three times to make people believe and uphold. The text has three parts. First, clarifying that with the five eyes one sees all kings serving five hundred buddhas and others. Clarifying that through long service to many sages they now occupy royal positions.

These all become holy persons and arhats, coming to be reborn in those countries to create great benefit.