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】
若＿一。具出＿二光讚般若＿一。
時十六大國王中舍衞國主波斯匿王名曰＿二月光＿一　波斯
匿王￣ハ如來￣ト同日￣ニ生￣ル。後大雄畧能破＿二强敵＿一。父母立＿レ名
曰＿二勝軍＿一。疏云。佛如＿二日光＿一。波斯匿王助＿レ佛猶＿二-如月光＿一。故
名＿二月光＿一也。《割書：文》
德行十地六度三十七品　智度云。卅七品者。以＿二 十法＿一爲＿二
根本＿一。謂信戒念定惠精進思惟除喜捨。開＿レ 六合＿レ 四爲＿二卅
七＿一。開＿レ 六者。信分＿レ 二。信根信力。戒分＿レ 三。正語正業正命。精
進八￣アリ。四正懃￣ト精進根￣ト精進力￣ト精進支￣ト正精進￣トナリ。
定八￣アリ。四如意足￣ト定根￣ト定力￣ト定覺支￣ト正定。惠八￣アリ。四
念處￣ト惠根￣ト惠力￣ト擇法覺支￣ト正見。又云。四念住四正勤
四神足五根五力七等覺支八正道支。
四不懷淨　信佛。信法。信僧。信戒。
行摩訶衍化　月光所＿レ弘大乘也。
次第問＿二居士寶蓋法淨名等八百人＿一。復問＿二須菩提舍利弗
等五千人＿一。復問＿二彌勒師子吼等十千人＿一無＿二能答者＿一　疏
云如來放光不＿レ知＿レ欲＿レ說＿二何等法＿一。非＿二 下位所＿一レ知。如來出＿レ

【右頁下段】
定。會當＿二自說＿一。所以不＿レ答。《割書：文》
時彼波斯匿王卽以＿二神力＿一作＿二 八萬種音樂＿一 十八梵六欲諸天
亦作＿二 八萬種音樂＿一聲動＿二 三千乃至十方恆沙佛土＿一有＿レ緣
斯現　以下說經時序中。第六月光及諸天等。作＿レ樂歎＿レ佛
召＿二-集十方衆＿一來明＿レ聞＿レ經。於＿レ 中三段。初波斯匿王。次諸
天。後他方來菩薩。文相明也。
彼他方佛國中南方法戈菩薩共＿二 五百萬億大衆＿一俱來＿二-入
此大會＿一東方寶柱菩薩共＿二 九百萬億大衆＿一具來＿二-入此大
會＿一北方虛空性菩薩共＿二百千萬億大衆＿一俱來＿二-入此大會＿一
西方善住菩薩共＿二 十恆河沙大衆＿一俱來＿二-入此大會＿一 六方亦
復如＿レ是作＿レ樂亦然亦復共作＿二無量音楽＿一覺＿二-悟如來＿一佛卽
知＿レ時得＿二衆生根＿一卽從＿レ定起方坐＿二蓮華師子座上＿一如＿二金
剛山王＿一　師子座者。如來人中師子王也。思＿レ之。金剛不動
轉義也。
大衆歡喜各各現＿二無量神通＿一 地及虛空大衆而住。

仁王護國般若波羅密經觀空品第二

【左頁上段】
以上序分。以下正宗。正宗中雖＿レ有＿二 六義＿一約爲＿レ 四。第一前
三品明＿二能護波若＿一。亦名＿二外《割書：[考]外藏｜疏作内》護＿一。第二護國一品明＿二
所護護國＿一亦名＿二外護＿一。第三散花一品示＿二物供養＿一令＿二 人供
養＿一。第四受持一品明＿二弘經人徳行相貌＿一。觀空一品明＿レ護＿レ
果。敎化一品明＿レ護＿二 十地因＿一。敎＿二物起＿一レ行。二諦一品論＿二-辯二
諦不二＿一。果中非＿レ無＿レ因因中非＿レ無＿レ果。約＿二 一邊＿一思＿レ之。觀空
者。疏云。所＿レ言觀空者。諸佛菩薩以＿二無相妙惠＿一照＿二無相妙
境＿一。内外竝冥緣觀俱寂。故言＿二觀空＿一也。故下文云＿三見＿レ境見＿レ
智非＿二聖見＿一也。觀者無得正觀。空者諸法實相。法性本際
異名也。非＿二 二乘所見空＿一《割書：文》此品中有＿二 三段＿一。第一明＿レ申＿二-告
大乘＿一。第二從＿二爾時大王＿一 下。三問答月光諮＿二-請明＿二護果義＿一。
第三從＿二佛說法時＿一 下。明＿二時會德《割書：[考]德藏｜疏作得》益《割書：　｜一》。就＿二第一申告
中＿一有＿二 四《割書：[考]四下藏｜字疏有子》句＿一。初知＿二 十六國王意＿一。二吾今下許＿レ說三
諦聽下勅聽。四時波斯匿王下。散華供養。
爾時佛告＿二大衆＿一知＿二 十六大國王意＿一欲＿レ問＿二護國土因緣＿一
疏云。境土淸夷萬民安樂。此王者本意。《割書：文》
吾今先爲＿二諸菩薩＿一說＿下護＿二佛果＿一因緣護＿二 十地行＿一因緣＿上。諦聽

【左頁下段】
諦聽《割書：聞惠》善思＿二-念之＿一《割書：思惠》如＿レ法修行《割書：修惠》　疏云。夫欲＿レ衞＿二其
内外＿一。先立＿二其内行＿一。内行若成外護得＿レ備。所以先明＿二内護＿一也。
《割書：文》時《割書：[傍]散花｜供養》波斯匿王言＿レ善大事因緣故卽散＿二百億種色
華＿一變成＿二百億寶帳＿一蓋＿二諸大衆＿一　疏云。變成寶帳者。表＿レ明＿下
於＿二佛田中＿一行＿レ因雖＿レ小感＿レ果及大＿上。喩若＿三小花成＿二寶帳＿一也。
蓋諸大衆者。表＿二慈悲普覆＿一也。《割書：文》
爾時大王復起作＿レ禮白＿レ佛言世尊一切菩薩云何護＿二佛果＿一
云何護＿二 十地行＿一因緣　月光諮＿二-問護果義＿一。於＿レ 中有＿二 三問
答＿一。初問答明＿下生法二空本來寂滅與＿二佛果＿一無二＿上。第二問＿二
衆生不可得云何可＿一レ化。答＿二因緣尚寂何況衆生＿一。第三問＿下
智空智若是有可＿レ辨＿二照用＿一。智旣空寂云何可＿上レ辨＿レ照。答＿二法
尚禮空何況《割書：[考]況下藏｜有於字》智＿一。初問中。初月光問。一切菩薩下
出＿二所請事＿一。
佛言菩薩化＿二 四生＿一　以下佛言。疏云。若知＿二 四生與＿レ佛一
無＿一レ 二。卽是護＿二佛果＿一也。《割書：文》四生者胎卵濕化四生也思＿レ之。
不＿レ觀色如　疏云。三藏師云。若遣＿レ色歸＿レ如應＿レ云＿レ觀＿二色
如＿一。而文云＿二不觀色如＿一者。若遣＿レ色存＿レ如觀心未＿レ淨。今圓

現代語訳

【割書内の「[考][傍]」は四角囲み文字】
【右頁上段】
若を説いた。光讃般若を具に出す。

時に十六大国王の中で舍衛国主波斯匿王は月光と名づけた　波斯匿王は如来と同日に生まれた。後に大雄略して能く強敵を破る。父母が名を立てて勝軍と言った。疏に云く、仏は日光の如く、波斯匿王が仏を助けるのは月光の如くである。故に月光と名づけるのである。《割書：文》

徳行十地六度三十七品　智度に云く、三十七品とは十法を根本とする。謂わち信・戒・念・定・慧・精進・思惟・除・喜・捨である。六を開き四を合わせて三十七とする。六を開くとは、信を二つに分けて信根・信力とする。戒を三つに分けて正語・正業・正命とする。精進は八つあり、四正懃と精進根と精進力と精進支と正精進となる。定は八つあり、四如意足と定根と定力と定覚支と正定である。慧は八つあり、四念処と慧根と慧力と択法覚支と正見である。また云く、四念住・四正勤・四神足・五根・五力・七等覚支・八正道支である。

四不壊浄　仏を信じ、法を信じ、僧を信じ、戒を信じる。

摩訶衍を行じて化する　月光が弘める所は大乗である。

次第に居士宝蓋・法浄・名等八百人に問い、復た須菩提・舎利弗等五千人に問い、復た弥勒・師子吼等一万人に問うも答える者がいなかった　疏に云く、如来が光を放つのは何等の法を説こうと欲するのか知らない。下位の知る所ではない。如来が定を出れば、きっと自ら説くであろう。だから答えないのである。《割書：文》

【右頁下段】
時に彼の波斯匿王は即ち神力を以て八万種の音楽を作り、十八梵・六欲の諸天もまた八万種の音楽を作り、声は三千から十方恒沙の仏土まで動かした。縁あるものはここに現れる　以下は説経時序中、第六に月光及び諸天等が楽を作り仏を歎じて十方の衆を召集して来させ経を聞かせることを明かす。その中に三段あり。初めに波斯匿王、次に諸天、後に他方から来る菩薩である。文相は明らかである。

彼の他方仏国中、南方の法戈菩薩は五百万億の大衆と共にこの大会に入り来たり、東方の宝柱菩薩は九百万億の大衆と共にこの大会に入り来たり、北方の虚空性菩薩は百千万億の大衆と共にこの大会に入り来たり、西方の善住菩薩は十恒河沙の大衆と共にこの大会に入り来たった。六方もまたこの通りで、楽を作ることもそうで、また共に無量の音楽を作って如来を覚悟させた。仏は即ち時を知り衆生の根を得て、即ち定より起ち、蓮華師子座の上に方坐し、金剛山王の如くであった　師子座とは、如来は人中の師子王である。これを思え。金剛は不動転の義である。

大衆は歓喜し各各無量の神通を現した。地及び虚空に大衆が住した。

仁王護国般若波羅蜜経観空品第二

【左頁上段】
以上は序分。以下は正宗。正宗中には六義があるが約して四つとする。第一に前三品で能護の波若を明かし、また内護と名づける。第二に護国一品で所護の護国を明かし、また外護と名づける。第三に散花一品で物の供養を示して人に供養をさせる。第四に受持一品で弘経の人の徳行相貌を明かす。観空一品は護果を明かし、教化一品は護十地因を明かして、物に行を起こさせることを教える。二諦一品は二諦不二を論弁する。果中に因が無いのではなく、因中に果が無いのではない。一辺について思え。観空とは、疏に云く、観空と言う所は、諸仏菩薩が無相の妙慧を以て無相の妙境を照らす。内外並びに冥し縁観倶に寂である。故に観空と言うのである。故に下文に見境・見智は聖見に非ずと云う。観とは無得の正観。空とは諸法実相・法性本際の異名である。二乗の所見の空ではない。《割書：文》この品中に三段有り。第一に大乗を申告することを明かし、第二に「その時大王」以下で、三つの問答で月光が護果義を諮請することを明かし、第三に「仏が法を説く時」以下で、時会の得益を明かす。第一申告中に四句有り。初めに十六国王の意を知り、二に「吾今」以下で許説し、三に「諦聴」以下で勅聴し、四に「時波斯匿王」以下で、散華供養する。

その時仏は大衆に告げて十六大国王の意を知り、護国土の因縁を問わんと欲すと言った　疏に云く、境土清夷で万民安楽、これが王者の本意である。《割書：文》

吾今先ず諸菩薩のために仏果を護る因縁、十地行を護る因縁を説こう。諦聴し

【左頁下段】
諦聴し《割書：聞慧》善くこれを思念し《割書：思慧》法の如く修行せよ《割書：修慧》　疏に云く、そもそもその内外を衛らんと欲すれば、先ずその内行を立てる。内行が成れば外護も備わる。だから先ず内護を明かすのである。《割書：文》時に《割書：[傍]散花供養》波斯匿王は善き大事の因縁と言って即ち百億種の色華を散じ、変じて百億の宝帳と成し、諸大衆を蓋った　疏に云く、変じて宝帳と成すとは、仏田中において因を行ずること小なりといえども果を感ずることは大なることを表明する。譬えば小花が宝帳と成すが如くである。諸大衆を蓋うとは、慈悲普覆を表すのである。《割書：文》

その時大王は復た起って礼を作し仏に白して言った。世尊、一切菩薩は云何に仏果を護り、云何に十地行を護る因縁とは　月光が護果義を諮問する。その中に三つの問答有り。初めの問答は生法二空が本来寂滅で仏果と無二であることを明かし、第二は衆生不可得なのに云何に化すべきかと問い、因縁なお寂なのに何況や衆生をやと答え、第三は智も空で智もしこれ有ならば照用を弁ずべきだが、智が既に空寂なのに云何に照を弁ずべきかと問い、法なお礼空なのに何況や智をやと答える。初問中、初めに月光が問い、一切菩薩以下で所請の事を出す。

仏言く、菩薩は四生を化す　以下は仏言。疏に云く、もし四生と仏とが一無二であることを知れば、即ちこれは仏果を護ることである。《割書：文》四生とは胎・卵・湿・化の四生である。これを思え。

色如を観ぜず　疏に云く、三蔵師に云く、もし色を遣して如に帰すれば「色如を観ず」と云うべきである。而るに文に「色如を観ぜず」と云うのは、もし色を遣して如を存すれば観心未だ浄からず。今円

英語訳

【The "[考][傍]" in split writing are enclosed in square frames】
【Upper section of right page】
若 was taught. The Light-Praising Prajñā is fully presented.

At that time, among the sixteen great kings, King Prasenajit of Śrāvatī was named Moonlight. King Prasenajit was born on the same day as the Tathāgata. Later, the Great Hero briefly was able to defeat strong enemies. His parents established the name Victory Army. The commentary states: The Buddha is like sunlight, and King Prasenajit assisting the Buddha is like moonlight. Therefore he is named Moonlight. 《Split writing: text》

Virtuous conduct of the ten grounds, six perfections, thirty-seven factors: The Treatise on Great Wisdom states: The thirty-seven factors take ten dharmas as their foundation—namely faith, precepts, mindfulness, concentration, wisdom, vigor, contemplation, elimination, joy, and equanimity. Opening six and combining four makes thirty-seven. Opening six means: faith divides into two—faith faculty and faith power; precepts divide into three—right speech, right action, right livelihood; vigor has eight—four right efforts, vigor faculty, vigor power, vigor factor of enlightenment, and right vigor; concentration has eight—four bases of psychic power, concentration faculty, concentration power, concentration factor of enlightenment, and right concentration; wisdom has eight—four foundations of mindfulness, wisdom faculty, wisdom power, investigation of dharmas factor of enlightenment, and right view. It also states: four foundations of mindfulness, four right efforts, four bases of psychic power, five faculties, five powers, seven factors of enlightenment, eight factors of the noble path.

Four indestructible confidences: Faith in Buddha, faith in Dharma, faith in Sangha, faith in precepts.

Practicing and transforming through Mahāyāna: What Moonlight propagates is the Great Vehicle.

Sequentially questioning the laypeople Jewel Canopy, Pure Dharma, Vimalakīrti and others—eight hundred people; then questioning Subhūti, Śāriputra and others—five thousand people; then questioning Maitreya, Lion's Roar and others—ten thousand people, but none could answer. The commentary states: They don't know what kind of dharma the Tathāgata wishes to teach by emitting light. It's not something lower levels can know. When the Tathāgata emerges from concentration, he will certainly explain himself. Therefore they don't answer. 《Split writing: text》

【Lower section of right page】
At that time, King Prasenajit used his supernatural powers to create eighty thousand kinds of music. The eighteen Brahmā heavens and six desire heavens also created eighty thousand kinds of music, their sounds shaking from the three thousand [worlds] to the buddha-lands of the ten directions numerous as Ganges sands. Those with karmic connections appeared: Below, in the sequence of sutra teaching, the sixth [section describes] how Moonlight and the various heavens make music, praise the Buddha, summon assemblies from the ten directions to come and hear the sutra. Within this are three sections: first King Prasenajit, next the heavens, then bodhisattvas coming from other directions. The textual structure is clear.

From those other buddha-lands: from the south, Bodhisattva Dharma Lance with five hundred million great assemblies came to enter this great gathering; from the east, Bodhisattva Jewel Pillar with nine hundred million great assemblies came to enter this great gathering; from the north, Bodhisattva Space Nature with one hundred thousand million great assemblies came to enter this great gathering; from the west, Bodhisattva Good Dwelling with assemblies numerous as ten Ganges sands came to enter this great gathering. The six directions were likewise, making music similarly, and together creating immeasurable music to awaken the Tathāgata. The Buddha immediately knew the time, obtained [knowledge of] sentient beings' faculties, arose from concentration, and sat properly on the lotus lion throne like a vajra mountain king. The lion throne represents the Tathāgata as lion king among humans. Consider this: vajra means unmoving and unchanging.

The great assembly rejoiced, each manifesting immeasurable supernatural powers, dwelling on earth and in space.

Humane King Sūtra for Protecting the Nation, Prajñāpāramitā, Chapter Two: Contemplating Emptiness

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The above is the introductory section; below is the main doctrine. Though there are six meanings in the main doctrine, they are summarized as four: First, the first three chapters clarify the prajñā that can protect, also called inner protection. Second, the single chapter on protecting the nation clarifies what is protected—protecting the nation—also called outer protection. Third, the single chapter on scattering flowers demonstrates material offerings to encourage human offerings. Fourth, the single chapter on upholding clarifies the virtuous conduct and characteristics of those who propagate the sutra. The chapter on contemplating emptiness clarifies protecting results; the chapter on teaching and transforming clarifies protecting the causes of the ten grounds, teaching beings to initiate practice. The chapter on two truths discusses and analyzes the non-duality of two truths. Within results there is not an absence of causes; within causes there is not an absence of results. Consider this from one perspective. Contemplating emptiness: The commentary states: What is called contemplating emptiness is when buddhas and bodhisattvas use markless wonderful wisdom to illuminate markless wonderful realms. Inner and outer are both obscured, conditions and contemplation are both quiescent—therefore it's called contemplating emptiness. Hence the text below states that seeing realms and seeing wisdom are not noble vision. Contemplation is correct contemplation without attainment; emptiness is the true characteristics of all dharmas, different names for dharma-nature and original limit. It's not the emptiness seen by the two vehicles. 《Split writing: text》 This chapter has three sections: first, clarifying the announcement to the Great Vehicle; second, from "at that time the great king" below, three questions and answers where Moonlight consults and requests clarification of the meaning of protecting results; third, from "when the Buddha taught the dharma" below, clarifying the benefits gained by the assembly. In the first announcement there are four statements: first, knowing the intentions of the sixteen kings; second, from "I now" below, permitting the teaching; third, from "listen carefully" below, commanding listening; fourth, from "at that time King Prasenajit" below, scattering flowers in offering.

At that time the Buddha told the great assembly: "Knowing the intentions of the sixteen great kings who wish to ask about the causes and conditions for protecting the nation..." The commentary states: Pure and peaceful territory with all people happy and secure—this is the fundamental intention of rulers. 《Split writing: text》

"I will now first teach the bodhisattvas the causes and conditions for protecting buddha-results and protecting the practices of the ten grounds. Listen carefully,

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listen carefully 《Split writing: hearing wisdom》 and well contemplate this 《Split writing: contemplating wisdom》, practice according to the dharma." 《Split writing: practicing wisdom》 The commentary states: If one wishes to guard inner and outer [realms], first establish inner practice. When inner practice is accomplished, outer protection becomes complete. Therefore inner protection is clarified first. 《Split writing: text》 At that time 《Split writing: [margin] scattering flowers in offering》 King Prasenajit said "Excellent! For this great matter and its causes" and immediately scattered one hundred billion varieties of colored flowers, which transformed into one hundred billion jeweled canopies covering all the great assemblies. The commentary states: Transforming into jeweled canopies represents that though practicing causes in the Buddha-field may be small, the resulting fruits are great—like small flowers becoming jeweled canopies. Covering all the great assemblies represents universal compassionate protection. 《Split writing: text》

At that time the great king again arose, made obeisance, and addressed the Buddha: "World-Honored One, how do all bodhisattvas protect buddha-results? How do they protect the causes and conditions of ten-ground practices?" Moonlight consults and questions about the meaning of protecting results. Within this are three questions and answers: The first question and answer clarifies that the two emptinesses of persons and dharmas are originally quiescent and non-dual with buddha-results. The second asks: if sentient beings are unobtainable, how can they be transformed? The answer: even causes and conditions are quiescent, how much more so sentient beings. The third asks: if wisdom is also empty—if wisdom exists, illuminating function can be distinguished, but if wisdom is already empty and quiescent, how can illumination be distinguished? The answer: dharmas are still ceremonially empty, how much more so wisdom. In the first question, first Moonlight questions, then from "all bodhisattvas" below presents the matter requested.

The Buddha said: "Bodhisattvas transform the four births..." Below is the Buddha's words. The commentary states: If one knows that the four births and Buddha are one without two, this is protecting buddha-results. 《Split writing: text》 The four births are womb-birth, egg-birth, moisture-birth, and transformation-birth. Consider this.

Not contemplating form as suchness: The commentary states: The Tripiṭaka master says: If one eliminates form and returns to suchness, one should say "contemplate form as suchness." But the text says "not contemplating form as suchness"—if one eliminates form while preserving suchness, the contemplating mind is not yet pure. Now the perfect [teaching]...