一　仁王護国経疏三巻 - 翻刻

翻刻

【右頁上段】
諦三昧者。約＿二凡夫所見＿一明＿二定相＿一故云＿二世諦＿一也。眞諦三昧
者。約＿二 二乘所見偏眞＿一故云＿二眞諦＿一也。第一義諦三昧者。卽
是中道第一義。《割書：文》
亦得＿二無量諸餘三昧七財三昧二十五有三昧一切行三
昧＿一復有＿二 十億菩薩＿一登＿二金剛頂＿一現成＿二正覺＿一　疏云。七財者。
一信二戒三慚四愧五多聞六智惠七捨離。廿五有者壞＿二
廿五有＿一。得＿二無垢三昧＿一能破＿二 地獄有＿一。得＿二不退三昧＿一能破＿二畜
生有＿一。得＿二心樂三昧＿一能破＿二餓鬼有＿一。得＿二歡喜三昧＿一能壞＿二阿
修羅有＿一。得＿二日光三昧＿一斷＿二弗婆有＿一。得＿二月光三昧＿一斷＿二瞿耶
尼有＿一。得＿二熱炎三昧＿一斷＿二鬱單越有＿一。得＿二如幻三昧＿一斷＿二閻浮
提有＿一。得＿二 一切法不動三昧＿一斷＿二 四天王天處有＿一。得＿二難伏三
昧＿一斷＿二 三十三天處有＿一。得＿二悅意三昧＿一斷＿二炎摩天有＿一。得＿二靑
色三昧＿一斷＿二兜率天有＿一。得＿二黄色三昧＿一斷＿二化樂天有＿一。得＿二赤
色三昧＿一斷＿二他化自在天有＿一。得＿二白色三昧＿一斷＿二初禪有＿一。得＿二種
種三昧＿一斷＿二大梵天有＿一。得＿二雙三昧＿一斷＿二 二禪有＿一。得＿二雷音三昧＿一
斷＿二 三禪有＿一。得＿二注雨三昧＿一斷＿二 四禪有＿一。得＿二如虛空三昧＿一者
斷＿二無想天有＿一。得＿二照境三昧＿一斷＿二淨居阿那含有＿一。得＿二無礙三

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昧＿一斷＿二空處有＿一。得＿二常三昧＿一斷＿二識處有＿一。得＿二樂三昧＿一斷＿二不用
處有＿一。得＿二我三昧＿一斷＿二非想處有＿一。是名＿下菩薩得＿二廿五有三
昧＿一。壞＿中廿五有￣ノ四有四惡趣梵王六欲四禪四空無想五淨
居＿上。復有十億菩薩下。第六十億菩薩成佛。《割書：文》

仁王護國般若波羅蜜經囑累品第八
疏云。經有＿二 三段＿一。今是第三流通分。所＿レ言囑累者。明＿下如來
慇懃囑＿二-寄國王＿一累＿中衆菩薩＿上。故云＿二囑累品＿一也。此品分爲＿二
四段＿一。第一誡＿二-勅月光＿一。惣＿二-勸流通＿一以明＿二囑累＿一。後五濁世
下。第二七門《割書：ヲ以テ》別誡＿二諸國王及四部弟子＿一。爾時十六大
國王聞佛七誡下。第三明＿三諸國王不＿レ制＿二 四部弟子＿一。爾時
無量大衆下。第四明＿二時衆歡喜受持＿一。《割書：文》
佛告＿二波斯匿王＿一我誡＿二-勅汝等＿一吾滅度後八十年八百年八
千年中無＿レ佛無＿レ法無＿レ僧無＿二信男信女＿一時此經三寶付＿二-囑
諸國王四部弟子＿一受＿二-持讀＿三-誦解＿四-說其義＿一爲＿下 三界衆生開＿二
空慧道＿一修＿二 七賢行十善行＿一化＿中 一切衆生＿上　疏云。八十年
者佛滅度後也。佛滅度後一百年中五師持＿レ法各廿年。迦

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葉。阿難。末田地。此三人親見＿二佛化＿一行＿レ法。如＿二佛在世＿一故
法不＿レ滅。三人逕＿二 六十年＿一。第四商那和修。第五優婆毱多。
此二師各廿年持＿レ法。商那和修當＿二￣ル八十年￣ニ＿一。以＿レ不＿三親覩＿二
佛化＿一故威儀法滅也。言＿二 八百年＿一者正證法滅。五百年内
廿五師竝是聖人相傳故證法不＿レ滅。六￣ト七￣トノ二百年内。馬
鳴龍樹二人傳＿レ法。以＿二弘法人强＿一故法不＿レ滅。八百年中餘
人弘＿レ法。以＿二 人弱＿一故令＿二法滅＿一也。言＿二 八千年＿一者像末法滅
也。由＿下末法衆生好行＿二邪法＿一。惡＿二-賤正法＿一不＿一レ行故。像末二法
滅耳。付屬義文相明也。第三明＿二流通利益＿一。文爲＿二 三界衆
生開空惠道＿一者。證＿二無所得解＿一故云＿二開空惠道＿一也。又云
證＿二 二無我理＿一故云＿二開空惠道＿一也。言＿二修七賢行＿一者。卽七方
便也。一五停心觀。二別相念處觀。三惣想念處觀。四煗
法。五頂法。六忍法。七世第一法。十善義如＿レ常也。
後五濁世比丘比丘尼四部弟子天龍八部一切神王國王
大臣太子王子自恃＿二高貴＿一滅＿二-破吾法＿一明作＿二制法＿一制＿二我四
部弟子比丘比丘尼＿一不＿レ聽＿二出家行＿一レ道亦復不＿レ聽＿レ造＿二-作佛
像形佛塔形＿一立＿二統官＿一制＿レ衆安＿レ籍記＿レ僧比丘地立白衣高

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座兵奴爲＿二比丘＿一受＿二別請法＿一知識比丘共爲＿レ 一＿レ心親善比
丘爲＿レ作＿二齋會＿一求＿レ福如＿二外道法＿一都非＿二吾法＿一當＿レ知爾時正法
將滅不＿レ久　疏云。後五濁世下第二七門別誡。卽爲＿二 七別＿一。
一不＿レ得＿レ障＿二 人出家等＿一。二不＿レ得＿二俗官《割書：ヲ以テ》治＿一レ僧。三不＿レ得＿レ
繫＿二-縛比丘＿一。四不＿レ得＿下非＿レ法說＿レ經似＿中獅子身内蟲＿上。五不＿レ得＿下
驅＿二-役比丘＿一似＿中兵奴法＿上。六明＿二非法得＿一レ罪制＿レ之莫＿レ爲。自作＿二
罪過＿一破＿二-壞國土＿一也。七不＿レ得＿下依＿二-託佛法＿一求＿中世間名利＿上。若
爲＿二此七事＿一違＿レ敎失＿レ理行義不＿レ立。爲＿二是義＿一故佛法速滅。第
一不＿レ得＿レ障＿二 人出家＿一 中爲＿レ 二。初惣明＿二 五濁＿一。二從比丘下
別明＿二 七事＿一。所＿レ言五濁者。一衆生濁。二命濁。三見濁。四煩
惱濁。五劫濁。二從比丘下別明＿二 七事＿一。一者不＿レ聽＿二出家＿一。
二不＿レ聽＿二造像等＿一。三立＿二統官＿一。四安＿レ籍記＿レ僧。五不＿レ得＿二比丘
立＿レ 地白衣￣ヲ高座￣ニオクコトヲ＿一。六不＿レ得＿三兵奴爲＿二比丘＿一。七不＿レ得＿レ
受＿二別請行法＿一。七邪法興￣レバ七正法滅。《割書：文》
大王壞＿二-亂吾道＿一是汝等自作自恃＿二威力＿一制＿二我四部弟子＿一
百姓疾病無＿レ不＿二苦難＿一是破國因緣說＿二 五濁罪過＿一窮＿レ劫不＿レ
盡　疏云。大王壞亂吾道下。第二不＿レ得＿二俗官治＿一レ僧。言＿二自

現代語訳

【右頁上段】
諦三昧とは、凡夫の見るところに約して定相を明かすが故に世諦と云う。真諦三昧とは、二乗の見る偏真に約するが故に真諦と云う。第一義諦三昧とは、即ちこれは中道第一義である。

また無量の諸々の余の三昧、七財三昧、二十五有三昧、一切行三昧を得た。また十億菩薩がいて、金剛頂に登り、正覚を現成した。疏に云う、七財とは、一に信、二に戒、三に慚、四に愧、五に多聞、六に智慧、七に捨離である。二十五有とは二十五有を壊すことである。無垢三昧を得て地獄有を破ることができる。不退三昧を得て畜生有を破ることができる。心楽三昧を得て餓鬼有を破ることができる。歓喜三昧を得て阿修羅有を壊すことができる。日光三昧を得て弗婆有を断つ。月光三昧を得て瞿耶尼有を断つ。熱炎三昧を得て鬱単越有を断つ。如幻三昧を得て閻浮提有を断つ。一切法不動三昧を得て四天王天処有を断つ。難伏三昧を得て三十三天処有を断つ。悦意三昧を得て炎摩天有を断つ。青色三昧を得て兜率天有を断つ。黄色三昧を得て化楽天有を断つ。赤色三昧を得て他化自在天有を断つ。白色三昧を得て初禅有を断つ。種種三昧を得て大梵天有を断つ。双三昧を得て二禅有を断つ。雷音三昧を得て三禅有を断つ。注雨三昧を得て四禅有を断つ。如虚空三昧を得て無想天有を断つ。照境三昧を得て浄居阿那含有を断つ。無礙三

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昧を得て空処有を断つ。常三昧を得て識処有を断つ。楽三昧を得て不用処有を断つ。我三昧を得て非想処有を断つ。これを菩薩が二十五有三昧を得て、二十五有を壊すと名づける。四有、四悪趣、梵王、六欲、四禅、四空、無想、五浄居である。「また十億菩薩」以下。第六に十億菩薩が成仏する。

仁王護国般若波羅蜜経嘱累品第八
疏に云う、経に三段がある。今はこれ第三の流通分である。嘱累と言うのは、如来が懇切に国王に嘱託し、衆菩薩に累ねることを明かす。故に嘱累品と云う。この品を四段に分ける。第一に月光を誡勅し、総じて流通を勧めて嘱累を明かす。「後五濁世」以下。第二に七門をもって別に諸国王及び四部弟子を誡める。「爾時十六大国王聞仏七誡」以下。第三に諸国王が四部弟子を制しないことを明かす。「爾時無量大衆」以下。第四に時衆が歓喜して受持することを明かす。

仏が波斯匿王に告げた、「我は汝等を誡勅する。吾の滅度後八十年、八百年、八千年の中に、仏無く法無く僧無く信男信女無き時、この経三宝を諸国王四部弟子に付嘱し、受持読誦してその義を解説し、三界衆生のために空慧道を開き、七賢行十善行を修め、一切衆生を化度せよ」。疏に云う、八十年とは仏滅度後である。仏滅度後百年中に五師が法を持し、各々二十年ずつである。迦

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葉、阿難、末田地、この三人は親しく仏の教化を見て法を行い、仏の在世の如くなので法は滅しない。三人で六十年を経る。第四に商那和修、第五に優婆毱多、この二師が各々二十年法を持つ。商那和修は八十年に当たる。親しく仏の教化を見ていないので威儀法が滅する。八百年と言うのは正証法が滅することである。五百年内の二十五師は並んで聖人が相伝するので証法は滅しない。六、七の二百年内に馬鳴、龍樹の二人が法を伝える。弘法の人が強いので法は滅しない。八百年中に余人が法を弘める。人が弱いので法を滅させる。八千年と言うのは像末法が滅することである。末法の衆生は邪法を好んで行い、正法を悪賤して行わないからである。像末二法が滅するだけである。付属の義は文相が明らかである。第三に流通利益を明かす。「三界衆生のために空慧道を開く」とは、無所得の解を証するが故に空慧道を開くと云う。また二無我の理を証するが故に空慧道を開くと云う。「七賢行を修む」と言うのは、即ち七方便である。一に五停心観、二に別相念処観、三に総想念処観、四に煖法、五に頂法、六に忍法、七に世第一法。十善の義は常の如くである。

後五濁世に比丘比丘尼四部弟子天龍八部一切神王国王大臣太子王子が高貴を自恃して吾が法を滅破し、明らかに制法を作り、我が四部弟子比丘比丘尼を制して出家行道を聴さず、また仏像形仏塔形を造作することを聴さず、統官を立てて衆を制し、籍を安んじ僧を記し、比丘の地に白衣を高

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座に立て、兵奴を比丘となし、別請法を受け、知識比丘と共に一心となり、親善比丘のために斎会を作り、福を求めること外道の法の如くで、都て吾が法に非ず。当に知るべし、爾の時正法将に滅せんとして久しからず。疏に云う、「後五濁世」以下、第二の七門別誡。即ち七別となる。一に人の出家等を障ることを得ず。二に俗官をもって僧を治することを得ず。三に比丘を繋縛することを得ず。四に法に非ずして経を説くこと獅子身内虫に似ることを得ず。五に比丘を駆役すること兵奴の法に似ることを得ず。六に非法の得を明かし罪として之を制し為すことなかれ。自ら罪過を作り国土を破壊する。七に仏法に依託して世間の名利を求めることを得ず。若しこの七事を為して教えに違い理を失えば行義立たず。この義を為すが故に仏法速やかに滅す。第一に人の出家を障ることを得ずの中を二となす。初めに総じて五濁を明かす。二に比丘より下、別に七事を明かす。五濁と言うのは、一に衆生濁、二に命濁、三に見濁、四に煩悩濁、五に劫濁。二に比丘より下、別に七事を明かす。一は出家を聴さず、二は造像等を聴さず、三は統官を立つ、四は籍を安んじ僧を記す、五は比丘の地に白衣を高座に置くことを得ず、六は兵奴を比丘となすことを得ず、七は別請行法を受けることを得ず。七邪法興れば七正法滅す。

大王が吾が道を壊乱するのは、是れ汝等の自作で、威力を自恃して我が四部弟子を制するからである。百姓は疾病して苦難ならざるは無く、是れ破国の因縁で、五濁の罪過を説けば窮劫しても尽きない。疏に云う、「大王壊乱吾道」以下。第二に俗官をもって僧を治することを得ず。「自

英語訳

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Conventional truth samādhi: Based on what ordinary beings see, it clarifies the characteristics of concentration, therefore called "conventional truth." Ultimate truth samādhi: Based on the partial truth seen by the two vehicles, therefore called "ultimate truth." Supreme truth samādhi: This is the middle way supreme truth.

They also attained immeasurable other samādhis: seven treasures samādhi, twenty-five existences samādhi, all-practices samādhi. Furthermore, there were one billion bodhisattvas who ascended to the vajra peak and manifested perfect enlightenment. The commentary says: The seven treasures are: first faith, second precepts, third shame, fourth embarrassment, fifth extensive learning, sixth wisdom, seventh renunciation. The twenty-five existences means destroying the twenty-five existences. Attaining the stainless samādhi can destroy hell existence. Attaining the non-retreating samādhi can destroy animal existence. Attaining the mind-joy samādhi can destroy hungry ghost existence. Attaining the joyful samādhi can destroy asura existence. Attaining the sunlight samādhi cuts off Pūrvavideha existence. Attaining the moonlight samādhi cuts off Aparagodānīya existence. Attaining the blazing flame samādhi cuts off Uttarakuru existence. Attaining the illusion-like samādhi cuts off Jambudvīpa existence. Attaining the all-dharmas immovable samādhi cuts off the four heavenly kings' realm existence. Attaining the hard-to-subdue samādhi cuts off the thirty-three heavens' realm existence. Attaining the pleasing samādhi cuts off Yāma heaven existence. Attaining the blue-colored samādhi cuts off Tuṣita heaven existence. Attaining the yellow-colored samādhi cuts off the transformation-joy heaven existence. Attaining the red-colored samādhi cuts off the others-transformation-sovereignty heaven existence. Attaining the white-colored samādhi cuts off the first dhyāna existence. Attaining the various samādhi cuts off great Brahmā heaven existence. Attaining the paired samādhi cuts off second dhyāna existence. Attaining the thunder-sound samādhi cuts off third dhyāna existence. Attaining the rain-pouring samādhi cuts off fourth dhyāna existence. Attaining the space-like samādhi cuts off the no-thought heaven existence. Attaining the境-illuminating samādhi cuts off the pure dwelling anāgāmin existence. Attaining the unobstructed samā-

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dhi cuts off the space-sphere existence. Attaining the permanence samādhi cuts off the consciousness-sphere existence. Attaining the bliss samādhi cuts off the nothing-sphere existence. Attaining the self samādhi cuts off the neither-perception-nor-non-perception sphere existence. This is called bodhisattvas attaining the twenty-five existences samādhi and destroying the twenty-five existences: four existences, four evil destinies, Brahmā king, six desires, four dhyānas, four formless realms, no-thought, five pure dwellings. From "Furthermore, one billion bodhisattvas" below: Sixth, one billion bodhisattvas attain Buddhahood.

Benevolent Kings Protecting the Country Prajñāpāramitā Sūtra, Entrustment Chapter Eight
The commentary says: The sūtra has three sections. This is now the third, the circulation section. Speaking of entrustment means clarifying how the Tathāgata earnestly entrusts to kings and burdens the assembly of bodhisattvas. Therefore it is called the Entrustment Chapter. This chapter is divided into four sections. First, admonishing and instructing Moonlight, generally encouraging circulation to clarify entrustment. From "In the later five-turbidity age" below: Second, using seven approaches to separately admonish various country kings and the four groups of disciples. From "At that time the sixteen great country kings heard the Buddha's seven admonishments" below: Third, clarifying that the various country kings do not restrain the four groups of disciples. From "At that time the immeasurable great assembly" below: Fourth, clarifying that the assembly at that time joyfully received and upheld.

The Buddha told King Prasenajit: "I admonish and instruct you all. After my extinction, in eighty years, eight hundred years, eight thousand years, when there is no Buddha, no Dharma, no Saṅgha, no faithful men and women, I entrust this sūtra and Three Jewels to various country kings and the four groups of disciples to receive, uphold, recite, and explain its meaning, opening the path of emptiness-wisdom for sentient beings of the three realms, cultivating the seven worthy practices and ten good practices, transforming all sentient beings." The commentary says: Eighty years refers to after the Buddha's extinction. In the hundred years after the Buddha's extinction, five teachers each upheld the Dharma for twenty years. Kāśya-

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pa, Ānanda, Madhyāntika - these three people personally witnessed the Buddha's teaching and practiced the Dharma. Because it was like when the Buddha was in the world, the Dharma did not perish. The three people spanned sixty years. Fourth was Śāṇakavāsin, fifth was Upagupta. These two teachers each upheld the Dharma for twenty years. Śāṇakavāsin was at the eighty-year mark. Because he did not personally witness the Buddha's teaching, the deportment dharma perished. Speaking of eight hundred years means the extinction of right realization dharma. Within five hundred years, twenty-five teachers were all sages transmitting successively, so the realization dharma did not perish. Within the sixth and seventh two hundred years, Aśvaghoṣa and Nāgārjuna transmitted the Dharma. Because the dharma-propagating people were strong, the Dharma did not perish. In eight hundred years, other people propagated the Dharma. Because the people were weak, they caused the Dharma to perish. Speaking of eight thousand years means the extinction of the semblance and final dharma. Because sentient beings in the final dharma period prefer to practice evil dharma, despise the right dharma and do not practice it. Only the semblance and final two dharmas perish. The meaning of entrustment is clear in the text. Third, clarifying circulation benefits. "Opening the path of emptiness-wisdom for sentient beings of the three realms" means because they realize the understanding of no-attainment, it is called opening the path of emptiness-wisdom. Also, because they realize the principle of two selflessnesses, it is called opening the path of emptiness-wisdom. Speaking of "cultivating seven worthy practices" means the seven expedients: first, five stopping-mind contemplations; second, individual-characteristic mindfulness contemplations; third, general-characteristic mindfulness contemplations; fourth, warmth dharma; fifth, summit dharma; sixth, forbearance dharma; seventh, supreme worldly dharma. The meaning of ten goods is as usual.

In the later five-turbidity age, bhikṣus, bhikṣuṇīs, the four groups of disciples, the eight classes of gods and dragons, all spirit kings, country kings, great ministers, crown princes, and princes, relying on their high nobility, will destroy my Dharma, clearly creating restrictive laws, restricting my four groups of disciples - bhikṣus and bhikṣuṇīs - not allowing them to leave home and practice the Way, also not allowing the creation of Buddha image forms and Buddha stupa forms, establishing controlling officials to restrict the assembly, installing registers to record monks, placing laypeople on high

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seats above bhikṣu positions, making soldiers and slaves into bhikṣus, accepting special invitation dharmas, joining with acquaintance bhikṣus in one mind, creating feast assemblies for friendly bhikṣus, seeking merit like the dharma of non-Buddhists - all this is not my Dharma. You should know that at that time the right Dharma will perish before long. The commentary says: From "In the later five-turbidity age" below, the second seven-approach separate admonishment, making seven separate points: First, one must not obstruct people from leaving home, etc. Second, one must not use secular officials to govern monks. Third, one must not bind bhikṣus. Fourth, one must not teach sūtras unlawfully, like worms inside the lion's body. Fifth, one must not conscript bhikṣus like the law of soldiers and slaves. Sixth, clarifying unlawful gains as sins, restricting them and not doing them - creating sins and transgressions oneself destroys the country and land. Seventh, one must not rely on Buddha-dharma to seek worldly fame and profit. If one does these seven things, violating teachings and losing principle, righteous practice cannot be established. Because of this meaning, the Buddha-dharma quickly perishes. In the first "one must not obstruct people from leaving home," there are two parts: First, generally clarifying the five turbidities. Second, from "bhikṣus" below, separately clarifying seven matters. The five turbidities are: first, sentient being turbidity; second, life turbidity; third, view turbidity; fourth, affliction turbidity; fifth, kalpa turbidity. Second, from "bhikṣus" below, separately clarifying seven matters: First, not allowing leaving home; second, not allowing making images, etc.; third, establishing controlling officials; fourth, installing registers to record monks; fifth, not placing laypeople on high seats above bhikṣu positions; sixth, not making soldiers and slaves into bhikṣus; seventh, not accepting special invitation practice dharmas. When seven evil dharmas flourish, seven right dharmas perish.

Great King, disrupting and disturbing my Way is your own doing - relying on your威力 and restricting my four groups of disciples. The people suffer illness with no苦難 they do not experience - this is the causal condition for destroying the country. Speaking of the sins and transgressions of the five turbidities, they cannot be exhausted even through countless kalpas. The commentary says: From "Great King disrupting and disturbing my Way" below. Second, one must not use secular officials to govern monks. Speaking of "self-