一　釈尊影響仁王経秘法八巻合一本 - 翻刻

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翻刻

【右頁上段：護国鈔三巻の最終頁】二典攝。三僧攝。四屬＿二是獄囚兵奴法＿一也。《割書：私云｜可＿レ尋》經。大王未來乃至非佛法僧測云。第六誡＿二自咎＿一也。非佛法僧者。《割書：新云。非｜佛法咎。》經。大王未來乃至將滅不久新云。大王未來世中一切國王四部弟子。當依十方一切諸佛常所行道建立流通。而惡比丘。《割書：云云》測云。第七誡＿二謬信＿一也。經。爾時十六乃至是無佛世測云。第二明＿二奉持＿一。文二。初諸王悲涕奉誡受持。二諸天悲歎。經。爾時無量乃至訖經新云。彌勒師子月等無量菩薩摩訶薩舎利弗須菩提等無量聲聞。《割書：云云》液云。畢席禮退也。藏云。時衆聞＿レ法歡喜奉行。測云。以＿レ敎奉持。第四問答料簡者　問。此經然後翻譯凡有＿二四本＿一。一晉法護譯一巻。二姚秦鳩摩羅什譯二巻。三梁眞諦譯一巻。四唐不空譯二巻。【右頁下段】　　　正徳四甲午歲二月穀旦　　　　　　　　　　　　　　　台麓書林佐野伊兵衞利有刊行護國鈔卷下　終【割書内の「[考]」は四角囲み文字】【左頁上段】釋尊影響仁王經祕法　第一卷將＿レ講＿二此經＿一。容＿レ開＿二大意題名入文三重門戸＿一。初大意者。夫般若者三世諸佛成道覺母十方菩薩修行目足。玆以敎主釋尊昔般若求＿レ南深入＿二仙處＿一。一千歲際傳＿二般若燈＿一照＿二一切衆生生死長夜之闇＿一。常啼菩薩古般若尋＿レ東遠籠＿二香城＿一。二千里外酌＿二般若水＿一。滅＿二法界群類煩惱熾然之炎＿一。依＿レ之釋尊一代五十年說法。三十年間說＿二般若經＿一。五時般若八部四處十六會年年演說。實相般若￣ノ雲高覆＿二第六天魔王九十九重摩尼宝殿甍上＿一。觀照般若￣ノ霞遙繁＿二王舎城靈山七葉窟峰一實勝堂瓦空＿一。文字般若￣ノ花鮮開＿二東天竺須達給孤獨園逝多林梢外＿一。眷屬般若￣ノ露白灑＿二中天竺王舎城竹樹林白鷺池瀾波＿一。凡四處十六會大般若。軸軸如＿二百川歸＿一レ港。大般若一部六百卷二百七十五品二十萬偈六十四億四十萬字衆流。皆悉入＿二於仁王般若￣ノ結經＿一。同一法味￣ナレバ講＿二仁王經上下二卷＿一。是當＿レ轉＿二-讀大般若一部六百卷經＿一妙哉貴哉。【左頁下段】次講題名者。佛說仁王○第一者。佛說￣ハ釈迦牟尼佛說。仁王護國護＿二人間國土＿一經￣カ故名＿二仁王護國＿一。仁王￣ノイ￣ハ人￣ニ作￣リテ上横一點表＿レ天。下横一點表＿レ地。此界貫＿二天地人三才＿一。天神被＿レ護地神被＿レ下。人倫被【(レ点？)】崇名＿レ仁名＿レ王號＿二仁王＿一也。護國者。十六大國五百中國十千小國無量粟散國。拂＿二無盡難＿一招＿二無邊福祐＿一。守＿二國王＿一護＿二臣民＿一豊＿二國土＿一育＿二衆生＿一般若經￣ナレハ名＿二護＿レ國般若經＿一。　次般若波羅蜜者。般若此翻＿レ慧《割書：[考]慧下恐脫波羅｜蜜此翻之五字》到彼岸＿一。般若空慧到＿二菩提涅槃彼岸＿一故名＿二般若波羅蜜＿一。　次經者。聖敎都名。序者次由述義。品者義類同義也。第一者一部八品初。故《割書：[考]故下恐｜脫名字》【(一点脫？)】序品第一＿一。次入文判釋者。始序品序分也。　次觀空敎化二諦護國散華五品正宗。　終受持囑累二品流通。　　序品如是我聞一時佛住王舎城耆闍崛山中者。阿難尊者結集時。登＿二師子高座＿一唱言。如＿レ是吾阿難釋尊侍者￣トシテ聞＿二仁王經＿一。初年月正月八日￣ヨリ一時釋迦住＿二摩伽陀國王舎城耆闍崛山＿一。自海《割書：[考]海｜疑界》他方雲海大衆圍繞。說＿二仁王經一部八品＿一。

現代語訳

【右頁上段：護国鈔三巻の最終頁】二つは典籍に摂取、三つは僧侶に摂取、四つは獄囚・兵士・奴隷の法に属する。《割書：私見：尋ねるべきである》経典：大王よ、未来において仏法僧に非ざる（ものがあろう）測師の注釈：第六に自らの過失を戒める。仏法僧に非ざるとは《割書：新註：仏法の過失に非ず》経典：大王よ、未来において滅びること久しからず新註：大王よ、未来世において、一切の国王と四部の弟子は、十方一切の諸仏が常に行う道に依って建立し流通させるべきである。しかし悪比丘が《割書：云々》。測師の注釈：第七に謬った信を戒める。経典：その時十六（大国の王たち）は仏なき世であると（悲しんだ）測師の注釈：第二に奉持することを明かす。文は二つ。初めに諸王が悲涙して誡めを奉じ受持する。二つ目に諸天が悲歎する。経典：その時無量の（菩薩たちが）経を終えるまで新註：弥勒・師子月等の無量の菩薩摩訶薩、舎利弗・須菩提等の無量の声聞《割書：云々》。液師の注釈：法座を終えて礼拝し退去すること。蔵師の注釈：時の衆が法を聞いて歓喜し奉行した。測師の注釈：教えを以て奉持する。第四の問答料簡について。問：この経はその後翻訳されて凡そ四本がある。一つは晋の法護訳一巻、二つは姚秦の鳩摩羅什訳二巻、三つは梁の真諦訳一巻、四つは唐の不空訳二巻。【右頁下段】正徳四甲午歳二月吉日台麓書林佐野伊兵衞利有刊行護国鈔巻下終【左頁上段】釈尊影響仁王経秘法第一巻この経を講ずるにあたり、大意・題名・入文の三重の門戸を開く。初めに大意について。そもそも般若とは、三世諸仏の成道の覚母であり、十方菩薩の修行の目足である。ここで教主釈尊は昔般若を求めて南に深く仙処に入り、一千歳の際に般若の灯を伝えて一切衆生の生死長夜の闇を照らした。常啼菩薩は古く般若を東に尋ねて遠く香城に籠り、二千里外で般若の水を汲んで法界群類の煩悩熾然の炎を滅した。これによって釈尊の一代五十年の説法において、三十年間般若経を説いた。五時般若・八部・四処・十六会を年年演説した。実相般若の雲は高く第六天魔王の九十九重摩尼宝殿の甍上を覆い、観照般若の霞は遥かに王舎城霊山七葉窟峰一実勝堂の瓦空を繁らせ、文字般若の花は鮮やかに東天竺須達給孤独園逝多林の梢外に開き、眷属般若の露は白く中天竺王舎城竹樹林白鷺池の瀾波に灑ぐ。凡そ四処十六会の大般若は、軸軸が百川の港に帰するが如く、大般若一部六百巻・二百七十五品・二十万偈・六十四億四十万字の衆流は、皆悉く仁王般若の結経に入る。同一法味であるから、仁王経上下二巻を講ずることは、大般若一部六百巻の経を転読するに当たる。妙なることよ、貴いことよ。【左頁下段】次に題名を講ずる。仏説仁王○第一とは。仏説とは釈迦牟尼仏の説。仁王護国は人間国土を護る経であるから仁王護国と名づける。仁王の「仁」は人に作り、上の横一点は天を表し、下の横一点は地を表す。この界は天地人三才を貫く。天神は護られ、地神は下され、人倫は崇められるので仁と名づけ王と名づけ仁王と号する。護国とは、十六大国・五百中国・十千小国・無量粟散国において、無尽の難を払い無辺の福祐を招く。国王を守り臣民を護り国土を豊かにし衆生を育む般若経であるから護国般若経と名づける。次に般若波羅蜜とは、般若はこれを慧と翻訳し《割書：[考]慧の下に恐らく波羅蜜此翻の五字が脱落》彼岸に到る。般若空慧は菩提涅槃の彼岸に到るから般若波羅蜜と名づける。次に経とは聖教の都名。序とは次第由来を述べる義。品とは義類同義である。第一とは一部八品の初めであるから《割書：[考]故の下に恐らく名字が脱落》序品第一。次に入文判釈について。始めの序品は序分。次の観空・教化・二諦・護国・散華の五品は正宗。終わりの受持・嘱累の二品は流通。序品「如是我聞一時仏住王舎城耆闍崛山中」とは、阿難尊者が結集の時、師子高座に登って唱えて言う。このように我が阿難は釈尊の侍者として仁王経を聞いた。初年月正月八日より一時、釈迦は摩伽陀国王舎城耆闍崛山に住し、自界《割書：[考]海は疑らくは界》他方雲海の大衆に囲繞されて、仁王経一部八品を説いた。

英語訳

【Right page, upper section: Final page of the three-volume Gokoku-shō】 Second is inclusion in canonical texts, third is inclusion among monks, fourth belongs to the law of prisoners, soldiers, and slaves. 《Marginal note: My opinion: This should be investigated》 Sutra: Great King, in the future there shall be those who are not of the Buddha, Dharma, and Sangha Commentary by Master Soku: The sixth warns against self-blame. "Not of the Buddha, Dharma, and Sangha" means 《Marginal note: New commentary: Not a fault of the Buddha-Dharma》 Sutra: Great King, in the future the destruction will not be long New commentary: Great King, in future ages, all kings and disciples of the four assemblies should rely on the path constantly practiced by all Buddhas of the ten directions to establish and circulate [the teaching]. However, evil monks... 《Marginal note: etc.》 Master Soku's commentary: The seventh warns against false beliefs. Sutra: At that time the sixteen [great kings] [lamented that] this is a world without Buddha Master Soku's commentary: The second clarifies devotional maintenance. The text has two parts: first, the kings tearfully accept and maintain the precepts; second, the heavenly beings lament. Sutra: At that time immeasurable [bodhisattvas] until the end of the sutra New commentary: Immeasurable bodhisattva-mahasattvas such as Maitreya and Lion-Moon, immeasurable voice-hearers such as Śāriputra and Subhūti 《Marginal note: etc.》 Master Eki's commentary: Concluding the dharma seat with bows and departure. Master Zō's commentary: The assembly heard the dharma with joy and practiced accordingly. Master Soku's commentary: Maintaining through teaching. Regarding the fourth question-and-answer section: Question: This sutra was later translated into approximately four versions: first, the one-volume translation by Dharmarakṣa of Jin; second, the two-volume translation by Kumārajīva of Yao Qin; third, the one-volume translation by Paramārtha of Liang; fourth, the two-volume translation by Amoghavajra of Tang. 【Right page, lower section】 Fourth year of Shōtoku, year of Wood-Horse, auspicious day of second month Published by Sano Ihē Toshiaki of Tairoku Shorin End of Gokoku-shō, Volume Three 【Left page, upper section】 Secret Dharma of the Benevolent Kings Sutra Influenced by Śākyamuni, Volume One In lecturing on this sutra, we open three gateway approaches: general meaning, title explanation, and textual entry. First, regarding the general meaning: Prajñā is the awakening-mother of all Buddhas of the three times and the eye-feet of bodhisattvas practicing in the ten directions. Thus the teaching-master Śākyamuni once sought prajñā, going deep into the southern hermitage realms, and during a thousand years transmitted the lamp of prajñā to illuminate the darkness of the long night of birth and death of all sentient beings. The bodhisattva Sadāprarudita anciently sought prajñā eastward, dwelling far in the fragrant city, and from two thousand li away drew the water of prajñā to extinguish the blazing flames of afflictions of all classes of beings in the dharma-realm. Based on this, in Śākyamuni's fifty-year teaching career, he expounded the Prajñāpāramitā sutras for thirty years. The five-period prajñā teachings in eight sections, four locations, and sixteen assemblies were expounded year after year. The clouds of substantial prajñā covered high above the ninety-nine-story jeweled palace roofs of the sixth-heaven demon king; the mists of contemplative prajñā spread far over the tile-emptiness of the One True Victory Hall at Vulture Peak's Seven-Leaf Cave in Rājagṛha; the flowers of textual prajñā bloomed brilliantly beyond the treetops of Jetavana in Anāthapiṇḍada's garden in eastern India; the dew of retinue prajñā sprinkled white on the rippling waves of White Heron Pond in the bamboo grove of Rājagṛha in central India. Generally, the Great Prajñā of four locations and sixteen assemblies, scroll by scroll like a hundred rivers returning to harbor—the multitudinous streams of the complete Great Prajñā in 600 volumes, 275 chapters, 200,000 verses, and 6,440,000 characters—all enter into the concluding sutra of the Benevolent Kings Prajñā. Being of the same dharma-flavor, lecturing on the two volumes of the Benevolent Kings Sutra corresponds to reading the complete 600-volume Great Prajñā. How marvelous! How precious! 【Left page, lower section】 Next, explaining the title: "Buddha-spoken Benevolent Kings... First" means: "Buddha-spoken" refers to what Śākyamunibuddha spoke. "Benevolent Kings Protecting the Nation" protects human lands, hence named "Benevolent Kings Protecting the Nation." The character "benevolent" (jin 仁) is constructed from "person" (hito), with the upper horizontal stroke representing heaven and the lower horizontal stroke representing earth. This realm penetrates the three powers of heaven, earth, and humanity. The heavenly spirits receive protection, the earth spirits receive submission, and humanity receives veneration, hence named "benevolent," named "king," titled "Benevolent King." "Protecting the Nation" means: in the sixteen great countries, five hundred middle countries, ten thousand small countries, and immeasurable scattered kingdoms, sweeping away endless difficulties and inviting boundless fortune and blessings, guarding kings, protecting ministers and people, enriching the land, and nurturing beings—this is the prajñā sutra, hence named "Nation-Protecting Prajñā Sutra." Next, "prajñāpāramitā": prajñā translates as wisdom 《Marginal note: [Investigation] Below "wisdom" the five characters "pāramitā translates as" are probably missing》 reaching the other shore. Prajñā empty-wisdom reaches the other shore of bodhi-nirvana, hence named prajñāpāramitā. Next, "sutra" is the general name for sacred teachings. "Prologue" means explaining sequence and origin. "Chapter" means categories of the same meaning. "First" means the beginning of the eight chapters of one complete work, hence 《Marginal note: [Investigation] Below "hence" the word "named" is probably missing》 "Prologue Chapter First." Next, regarding textual analysis: the beginning Prologue Chapter is the introductory section; the next five chapters—Contemplating Emptiness, Teaching and Transformation, Two Truths, Protecting the Nation, and Scattering Flowers—are the main doctrine; the final two chapters—Maintaining and Entrustment—are the circulation section. Prologue Chapter "Thus have I heard. At one time the Buddha dwelt in Rājagṛha on Vulture Peak" means: When Venerable Ānanda was compiling [the teachings], he ascended the lion throne and proclaimed: "Thus did I, Ānanda, as attendant to Śākyamuni, hear the Benevolent Kings Sutra. From the eighth day of the first month of the initial year, at one time Śākyamuni dwelt on Vulture Peak in Rājagṛha of Magadha, surrounded by great assemblies of cloud-seas from this 《Marginal note: [Investigation] 'sea' is probably 'realm'》 and other realms, and expounded the complete Benevolent Kings Sutra in eight chapters."