一　仁王護国経疏三巻 - 翻刻

翻刻

【右頁上段】
疏云。是爲一切聖人來下。明＿下聖人來＿二-生此國＿一。明作＿中大利
益《割書：　｜上》。《割書：文》
若王福盡時一切聖人皆爲＿二捨去＿一若一切聖人去時七難
必起　疏云。若王下福盡難生￣スト明。文相明也。
大王若未來世有＿三諸國王受＿二-持三寶＿一者我使＿二 五大力菩
薩＿一往護＿二其國＿一 一金剛吼菩薩手持＿二千寶相輪＿一往護＿二彼國＿一
二龍王吼菩薩手持＿二金輪燈＿一往護＿二彼國＿一 三無畏十力吼菩
薩手持＿二金剛杵＿一往護＿二彼國＿一 四雷電吼菩薩手持＿二千寶羅
網＿一往護＿二彼國＿一 五無量力吼菩薩手持＿二 五千劒輪＿一往護＿二彼
國＿一是五大士五千大鬼神王於＿二汝國中＿一大作＿二利益＿一當＿下立＿二
形像＿一而供＿中-養之＿上　大王若未來世下。第六明＿下能依＿レ敎而
行當＿中遣＿二 五大力菩薩＿一爲＿上レ護。勸＿下造＿二經像＿一供養＿上。文有＿レ 四。可＿レ
解。
大王吾今三寶付＿二-囑汝等一切諸王＿一毘舍離國憍薩羅國
舍衞國摩竭提國波羅奈國迦夷羅衞國鳩尸那國鳩啖彌
國鳩留國罽賓國彌提國伽羅乾國乾陀衞國沙陀國僧伽
陀國健拏掘闍國波提國如是一切諸諸國王等皆應受＿二-

【右頁下段】
持般若波羅蜜＿一　疏云。大王吾今下。第七勸＿レ受＿二-持此經＿一
文有＿レ 三。初明＿二付＿二-囑諸國王＿一。二列＿二 十六國＿一。如是一切下
第三勸＿三受＿二-持此經＿一。但明＿二 十五國＿一那云＿二 十六＿一。答大雲經
有＿二《割書：ト云フ》十六大國＿一也。《割書：文》
時諸大衆阿須輪王聞＿二佛所＿レ說未來世中七可＿レ畏難＿一身毛
爲＿レ堅呼＿レ聲大叫而言願＿レ不＿レ生＿二彼國＿一時十六大國王卽以＿二
國事＿一付＿レ弟出家修＿レ道觀＿二 四大四色勝出相＿一 四大四色不
用識空入行相三十忍初地相第一義諦九地相是故大王
捨＿二凡夫身＿一入＿二 六住身＿一捨＿二 七報身＿一入＿二 八法身＿一證＿二 一切行
般若波羅蜜＿一　疏云。時諸大衆阿須輪王下。答＿レ問中大段
第三明＿二時衆聞法得益＿一。就＿レ文有＿レ 六。初惣明＿下大衆聞＿レ說
起＿上レ願。第二￣ニ十六國王悟＿レ道。第一時衆聞＿レ說＿二 七難可＿一レ畏。
身毛爲＿レ堅而發＿レ願不＿レ生＿二彼國＿一也。第二￣ニ十六國王得＿レ益中
有＿レ 二。初明＿二 十六國王付＿レ國與＿レ弟發＿レ願出家＿一。第二明＿レ修＿レ
道中又二。初兩科。假相觀《割書：ヲ以テ》修＿レ道。以＿二 三十忍＿一 下明＿二
實行《割書：ヲ以テ》入＿一レ道。初觀四大四色勝出相者八勝處。内觀四
大卽是四勝處。内觀四大外觀色少不壊壞内外色觀一勝

【左頁上段】
處。内觀四大外觀色多￣ハ二勝處。内無四大外觀色少￣ハ三
勝處。内無四大外觀色多￣ハ四勝處。此壞＿二内色＿一不＿レ壞＿二外
色＿一觀。後四勝處者。靑黄赤白。合爲＿二 八勝處＿一也。八勝處觀
成故云＿二勝出相＿一也。次明＿二 十一切入觀＿一。四大四色卽爲＿レ 八。
不用是無處有處。識是識處。空是空處。此三合爲＿二 十一處＿一。
十一切入觀￣ト成故言＿二入行相＿一。三十忍下次明＿二實行《割書：ヲ以テ》入＿一レ
道。二種假相觀在＿二 地前＿一。卅忍在＿二 地上＿一。十地各三心。合有＿二
三十忍＿一。言＿二初地相＿一者卽是第一地也。言＿二第一義諦＿一者。此
明＿下初地得＿二第一義諦成＿一與＿二 九地＿一作＿中方便相＿上。言＿二 九地＿一者卽
離垢已上餘九地也。捨凡夫身入六住身者。捨＿二外凡夫身＿一
入＿二種性已上六住身＿一。捨七報身入八法身者。捨＿二 地前七方
便＿一得＿二初地第八法身＿一。亦可＿下捨＿二前七地功用身＿一入＿中 八地以
上無功用法身＿上也。《割書：文》
十八梵天阿須輪王得＿二 三乘觀＿一同＿二無生境＿一復散華供養空
華法性華聖人華順花無生華法樂華金剛華緣觀中道華
三十七品華而散＿二佛及九百億大菩薩衆＿一　疏云。十八梵
阿修輪王下。第三明＿二諸天得益＿一。就＿レ文爲＿レ 二。初三乘觀成

【左頁下段】
得＿二無生利益＿一。第二散花供養。此散花中有＿レ 三。初散＿二 五忍
花＿一。二散＿二 二乘花＿一。五忍花者。空花￣ト法性花￣トハ地前伏忍也。
聖人花者初二三地信忍花也。順忍花者四五六地順忍
花也。無生花者七八九地無生忍花。金剛花者十地花也。
佛花者卽寂滅忍花。次辨＿二 二乘花＿一。緣觀中道花者卽緣
覺中乘花也。卅七品花者聲聞花也。《割書：文》
其餘一切衆證＿二道迹果＿一散＿二心空花心樹花六波羅蜜華妙
覺華＿一而散＿二佛上及一切大衆＿一　疏云。得益文云＿二證道迹
果＿一者。得＿二初地解＿一故云＿レ證。卽證能通名＿レ道。卽道能進故
言＿レ迹。悟解滿足故名＿レ果也。次供養内卽有＿二 四種因果花
供養＿一。心空花者卽是理空無生花。心樹花者卽意樹花。六
波羅蜜花是行花。妙覺花者佛地花。思＿レ之。
十千菩薩念＿二來世衆生＿一卽證＿二妙覺三昧圓明三昧金剛三
昧世諦三昧眞諦三昧第一義諦三昧＿一此三諦三昧是一
切三昧王三昧　疏云。十千菩薩下第五明＿下 十千菩薩念＿二
來世衆生＿一悟解得＿レ證＿中 三昧＿上。妙覺三昧者亦名＿二理盡三昧＿一
者。照＿レ理盡故言＿二圓明三昧＿一。金剛三昧者堅固不＿レ可＿レ壞。世

現代語訳

【右頁上段】
疏に云う、「これは一切聖人が来る」以下。聖人がこの国に来生することを明かし、大利益を作すことを明かす。

若し王の福が尽きる時は、一切の聖人は皆捨て去ってしまう。若し一切の聖人が去る時は、七難が必ず起こる。疏に云う、「若し王」以下は、福が尽きれば難が生ずることを明かす。文相は明らかなり。

大王よ、若し未来世に諸国王で三宝を受持する者があれば、我は五大力菩薩を遣わしてその国を護らせよう。一に金剛吼菩薩は手に千宝相輪を持ってその国を護りに往く。二に龍王吼菩薩は手に金輪燈を持ってその国を護りに往く。三に無畏十力吼菩薩は手に金剛杵を持ってその国を護りに往く。四に雷電吼菩薩は手に千宝羅網を持ってその国を護りに往く。五に無量力吼菩薩は手に五千剣輪を持ってその国を護りに往く。この五大士と五千大鬼神王は汝の国中において大いに利益を作すであろう。当に形像を立てて之を供養すべし。「大王よ、若し未来世」以下。第六に、能く教えに依って行えば、当に五大力菩薩を遣わして護らせることを明かす。経像を造って供養することを勧める。文に四つあり、理解できよう。

大王よ、吾は今三宝を汝等一切諸王に付嘱する。毘舎離国、憍薩羅国、舎衛国、摩竭提国、波羅奈国、迦毘羅衛国、拘尸那国、拘曇弥国、拘留国、罽賓国、弥提国、伽羅乾国、乾陀衛国、沙陀国、僧伽陀国、健駄掘闍国、波提国、このような一切諸国王等は皆応に般若波羅蜜を受

【右頁下段】
持すべし。疏に云う、「大王よ、吾は今」以下。第七にこの経を受持することを勧める。文に三つあり。初めに諸国王に付嘱することを明かす。二に十六国を列挙する。「このような一切」以下、第三にこの経を受持することを勧める。ただ十五国を明かすのになぜ十六と云うのか。答えは、大雲経に十六大国があると云われているからである。

時に諸大衆と阿修羅王は、仏の説かれた未来世中の七つの恐るべき難を聞いて、身の毛が逆立ち、声を挙げて大叫して言った、「願わくは、その国に生まれませんように」。時に十六大国王は即ち国事を弟に付けて出家し道を修め、四大四色勝出相を観じた。四大四色不用識空入行相、三十忍、初地相、第一義諦、九地相。是故に大王は凡夫身を捨てて六住身に入り、七報身を捨てて八法身に入り、一切行般若波羅蜜を証した。疏に云う、「時に諸大衆と阿修羅王」以下。問いに答える中の大段第三で、時衆が法を聞いて利益を得ることを明かす。文について六つある。初めに総じて大衆が説を聞いて願を起こすことを明かす。第二に十六国王が道を悟る。第一に時衆が七難の恐るべきを聞いて説き、身の毛が逆立ってその国に生まれないという願を発した。第二に十六国王が利益を得る中に二つあり。初めに十六国王が国を弟に付けて出家を発願することを明かす。第二に道を修める中にまた二つ。初めの二科は、仮相観によって道を修める。「三十忍」以下は実行によって道に入ることを明かす。初めに四大四色勝出相を観ずるとは八勝処である。内に四大を観ずるのは即ち四勝処である。内に四大を観じ外に色少なく壊れないのが内外色観の一勝

【左頁上段】
処。内に四大を観じ外に色多いのが二勝処。内に四大無く外に色少ないのが三勝処。内に四大無く外に色多いのが四勝処。これは内色を壊して外色を壊さない観である。後の四勝処とは、青黄赤白で、合わせて八勝処となる。八勝処観が成就するが故に「勝出相」と云う。次に十一切入観を明かす。四大四色が即ち八となる。不用とは無処有処のこと。識とは識処。空とは空処。この三つを合わせて十一処とする。十一切入観が成就するが故に「入行相」と言う。「三十忍」以下、次に実行によって道に入ることを明かす。二種の仮相観は地前にある。三十忍は地上にある。十地にそれぞれ三心があり、合わせて三十忍がある。「初地相」と言うのは即ち第一地である。「第一義諦」と言うのは、初地が第一義諦を得て成就し、九地の方便相と作ることを明かす。「九地」と言うのは即ち離垢以上の残り九地である。凡夫身を捨てて六住身に入るとは、外凡夫身を捨てて種性以上の六住身に入ることである。七報身を捨てて八法身に入るとは、地前の七方便を捨てて初地第八法身を得ることである。また前の七地の功用身を捨てて八地以上の無功用法身に入ることでもある。

十八梵天阿修羅王は三乗観を得て無生の境に同じくし、また華を散じて供養した。空華、法性華、聖人華、順華、無生華、法楽華、金剛華、縁観中道華、三十七品華を散じて仏及び九百億大菩薩衆に供養した。疏に云う、「十八梵阿修羅王」以下。第三に諸天が利益を得ることを明かす。文について二つとする。初めに三乗観が成就して

【左頁下段】
無生の利益を得る。第二に散華供養。この散華の中に三つあり。初めに五忍の華を散ず。二に二乗の華を散ず。五忍華とは、空華と法性華は地前伏忍なり。聖人華は初二三地の信忍華なり。順忍華は四五六地の順忍華なり。無生華は七八九地の無生忍華。金剛華は十地の華なり。仏華は即ち寂滅忍華。次に二乗華を弁ず。縁観中道華は即ち縁覚中乗華なり。三十七品華は声聞華なり。

その余の一切衆は道迹果を証し、心空華、心樹華、六波羅蜜華、妙覚華を散じて仏の上及び一切大衆に供養した。疏に云う、利益を得た文に「道迹果を証す」とあるのは、初地の解を得るが故に証と云う。即ち証は能く通ずるを道と名づく。即ち道は能く進むが故に迹と言う。悟解が満足するが故に果と名づける。次に供養の内に即ち四種の因果華供養がある。心空華は即ち理空無生華である。心樹華は即ち意樹華である。六波羅蜜華は行華である。妙覚華は仏地華である。これを思え。

十千菩薩は来世の衆生を念じて、即ち妙覚三昧、円明三昧、金剛三昧、世諦三昧、真諦三昧、第一義諦三昧を証した。この三諦三昧は一切三昧王三昧である。疏に云う、「十千菩薩」以下、第五に十千菩薩が来世の衆生を念じて悟解し三昧を得証することを明かす。妙覚三昧はまた理盡三昧とも名づける。理を照らし尽くすが故に円明三昧と言う。金剛三昧は堅固で壊すべからず。世

英語訳

【Upper section of right page】
The commentary says: From "These become all holy persons coming" below, clarifying that holy persons come to be reborn in this country, clarifying that they create great benefit.

If when the king's merit is exhausted, all holy persons will abandon and leave. When all holy persons depart, the seven disasters will necessarily arise. The commentary says: From "If the king" below clarifies that when merit is exhausted, disasters arise. The textual meaning is clear.

Great King, if in future ages there are kings of various countries who uphold the Three Jewels, I will send five great powerful bodhisattvas to protect their countries. First, Vajra Roar Bodhisattva, holding a thousand-jeweled wheel in his hands, will go to protect that country. Second, Dragon King Roar Bodhisattva, holding a golden wheel lamp in his hands, will go to protect that country. Third, Fearless Ten Powers Roar Bodhisattva, holding a vajra pestle in his hands, will go to protect that country. Fourth, Thunder and Lightning Roar Bodhisattva, holding a thousand-jeweled net in his hands, will go to protect that country. Fifth, Immeasurable Power Roar Bodhisattva, holding five thousand sword wheels in his hands, will go to protect that country. These five great beings and five thousand great demon kings will create great benefit in your country. You should establish their images and make offerings to them. From "Great King, if in future ages" below. Sixth, clarifying that if one can follow the teachings and practice, the five great powerful bodhisattvas will be sent for protection. Encouraging the creation of sutra images and making offerings. The text has four parts, which can be understood.

Great King, I now entrust the Three Jewels to you and all kings. Vaiśālī country, Kosala country, Śrāvastī country, Magadha country, Vārāṇasī country, Kapilavastu country, Kuśinagara country, Kauśāmbī country, Kuru country, Kaśmīra country, Mathurā country, Gāndhāra country, Gandhāra country, Śāta country, Saṅkāśya country, Gandhāra country, Pāṭali country - all such kings of various countries should receive and

【Lower section of right page】
uphold the Prajñāpāramitā. The commentary says: From "Great King, I now" below. Seventh, encouraging the upholding of this sutra. The text has three parts. First clarifying the entrustment to various country kings. Second listing the sixteen countries. From "All such" below, third encouraging the upholding of this sutra. But why say sixteen when only fifteen countries are clarified? The answer is that the Mahāmegha Sūtra mentions sixteen great countries.

At that time, the great assembly and asura kings heard the Buddha's teaching about the seven fearful disasters in future ages, their body hair stood on end, they raised their voices in great outcry saying: "We wish not to be born in those countries!" At that time, the sixteen great kings immediately entrusted state affairs to their younger brothers, left home to cultivate the Way, and contemplated the four elements and four colors' surpassing characteristics. The four elements, four colors, non-attachment, consciousness, emptiness entering practice characteristics, thirty forbearances, initial ground characteristics, ultimate truth, nine ground characteristics. Therefore the Great King abandoned the ordinary person's body and entered the six-dwelling body, abandoned the seven reward bodies and entered the eight dharma bodies, realizing all practices of Prajñāpāramitā. The commentary says: From "At that time the great assembly and asura kings" below. In the third major section answering questions, clarifying that the assembly at that time heard the dharma and gained benefit. Regarding the text there are six parts. First generally clarifying that the great assembly heard the teaching and gave rise to vows. Second, the sixteen country kings awakened to the Way. First, the assembly at that time heard the teaching about the fearfulness of the seven disasters, their body hair stood on end and they made vows not to be born in those countries. Second, among the sixteen country kings gaining benefit there are two parts. First clarifying that the sixteen country kings entrusted their countries to younger brothers and made vows to leave home. Second, in cultivating the Way there are again two parts. The first two categories use provisional characteristic contemplation to cultivate the Way. From "thirty forbearances" below clarifies entering the Way through real practice. First contemplating the four elements and four colors' surpassing characteristics refers to the eight masteries. Internally contemplating the four elements is the four masteries. Internally contemplating the four elements and externally contemplating few colors without destruction is the first mastery of internal and external color contemplation.

【Upper section of left page】
Internally contemplating the four elements and externally contemplating many colors is the second mastery. Internally having no four elements and externally contemplating few colors is the third mastery. Internally having no four elements and externally contemplating many colors is the fourth mastery. This destroys internal colors without destroying external colors contemplation. The latter four masteries are blue, yellow, red, white, combined to make eight masteries. Because the eight mastery contemplations are accomplished, they are called "surpassing characteristics." Next clarifying the ten totality contemplations. The four elements and four colors immediately become eight. "Non-attachment" refers to the spheres of neither existence nor non-existence. "Consciousness" is the consciousness sphere. "Emptiness" is the emptiness sphere. Combining these three makes eleven spheres. Because the ten totality contemplations are accomplished, they are called "entering practice characteristics." From "thirty forbearances" below, next clarifying entering the Way through real practice. The two types of provisional characteristic contemplations are before the grounds. The thirty forbearances are on the grounds. Each of the ten grounds has three minds, combining to make thirty forbearances. Saying "initial ground characteristics" means the first ground. Saying "ultimate truth" clarifies that the initial ground attains ultimate truth and accomplishes it, creating preparatory characteristics for the nine grounds. Saying "nine grounds" means the remaining nine grounds from the Stainless and above. Abandoning the ordinary person's body and entering the six-dwelling body means abandoning the external ordinary person's body and entering the six-dwelling body of the nature lineage and above. Abandoning the seven reward bodies and entering the eight dharma bodies means abandoning the seven expedients before the grounds and attaining the initial ground's eighth dharma body. It can also mean abandoning the effortful bodies of the previous seven grounds and entering the effortless dharma body of the eighth ground and above.

The eighteen Brahmā heaven asura kings attained the three-vehicle contemplation, united with the birthless realm, and again scattered flowers in offering: emptiness flowers, dharma-nature flowers, sage flowers, compliant flowers, birthless flowers, dharma-joy flowers, vajra flowers, conditioned contemplation middle way flowers, thirty-seven factors flowers, scattering them to the Buddha and nine hundred million great bodhisattva assembly. The commentary says: From "eighteen Brahmā asura kings" below. Third clarifying that the various heavens gained benefit. Regarding the text, there are two parts. First the three-vehicle contemplation accomplished

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gaining birthless benefit. Second scattering flowers in offering. In this flower scattering there are three parts. First scattering five forbearance flowers. Second scattering two-vehicle flowers. The five forbearance flowers are: emptiness flowers and dharma-nature flowers are pre-ground subduing forbearance. Sage flowers are the faith forbearance flowers of the first, second, and third grounds. Compliant forbearance flowers are the compliant forbearance flowers of the fourth, fifth, and sixth grounds. Birthless flowers are the birthless forbearance flowers of the seventh, eighth, and ninth grounds. Vajra flowers are tenth ground flowers. Buddha flowers are nirvāṇa forbearance flowers. Next distinguishing two-vehicle flowers. Conditioned contemplation middle way flowers are pratyekabuddha middle vehicle flowers. Thirty-seven factors flowers are śrāvaka flowers.

All other beings realized the fruit of the path stages, scattering mind-emptiness flowers, mind-tree flowers, six pāramitā flowers, wonderful enlightenment flowers, scattering them above the Buddha and all the great assembly. The commentary says: The benefit text saying "realizing the fruit of path stages" means gaining initial ground understanding, therefore called realization. Realization can penetrate, named the path. The path can advance, therefore called stages. Awakening and understanding are fulfilled, therefore called fruit. Next in the offerings there are four types of cause and effect flower offerings. Mind-emptiness flowers are principle-emptiness birthless flowers. Mind-tree flowers are consciousness-tree flowers. Six pāramitā flowers are practice flowers. Wonderful enlightenment flowers are buddha-stage flowers. Consider this.

Ten thousand bodhisattvas, mindful of future sentient beings, immediately realized wonderful enlightenment samādhi, perfect illumination samādhi, vajra samādhi, conventional truth samādhi, ultimate truth samādhi, supreme truth samādhi. These three truth samādhis are the king of all samādhis. The commentary says: From "ten thousand bodhisattvas" below, fifth clarifying that ten thousand bodhisattvas, mindful of future sentient beings, awakened and understood, attaining realization of samādhi. Wonderful enlightenment samādhi is also called principle-exhaustion samādhi. Because it illuminates and exhausts principle, it is called perfect illumination samādhi. Vajra samādhi is firm and indestructible. Conventional