一　護国鈔三巻 - 翻刻

翻刻

【三十頁上】
忍無量功德獲大法利。四如來述可。五善男子是十四下
歎＿レ用勸修。《割書：自下不＿二必可＿一＿レ屬＿二｜述可＿一賁意似＿レ之》六時諸衆中下時衆奉行。
經。佛言大王乃至王化一切衆生
測云。就＿レ答＿二 二問＿一有＿レ 二。初正答＿二前問＿一。兼答＿二利他＿一。後白佛
言下正答＿二後問＿一。兼答＿二自利＿一。波云。初五忍答＿二初問＿一。後十地
答＿二後問＿一。
經。佛言大王乃至十四忍具
測云。前中初標＿レ宗。《割書：■【国構えに考】略恐寫倒｜應初下置》次善男子下次第廣釋。後
衆生本業下釋已總結。液亦同分爲＿レ 三。但衆生本業下屬＿二
廣釋文＿一。是諸佛以下爲＿レ總。至＿レ 下當＿レ知。
經。佛言大王乃至修般若波羅密
一卷云。伏忍上中下者。謂習種性爲＿レ 下。性種性爲＿レ 中。道種
性爲＿レ 上。此三即三十心也。信忍上中下者。初地爲＿レ 下。
二地爲＿レ 中。三地爲＿レ 上。順忍上中下者。即四五六地也。無
生忍上中下者。即七八九地也。寂滅上下者。下即《割書：即下疑有｜脱字》
上即佛果也。液云。能伏＿二煩惱＿一名＿二伏忍＿一。能淨＿二 四信＿一名＿二信忍＿一。
煩惱調順名＿二順忍＿一。證＿二法￣ノ不生＿一名＿二無生忍＿一。悟＿二法不滅＿一名＿二

【三十頁下】
寂滅忍＿一。測云。未＿レ得＿二無漏＿一不＿レ能＿二內證＿一。但能伏除而不＿二永斷＿一
名爲＿二伏忍＿一。得＿二無漏信＿一故名＿二信忍＿一。趣＿二無生忍＿一名＿レ之爲＿レ順。
安＿二住無生理中＿一名＿二無生忍＿一。觀＿二第一義寂滅眞如＿一名＿二寂滅
忍＿一。藏云。順忍是無生之近緣。測云。然此五忍諸經不＿レ同。若
依＿二本業瓔珞經＿一。開爲＿二 六性＿一。一習種性。二性種性。三道種
性。四聖種性。五等覺性。六玅覺性。如＿レ次十住十行十廻
向十地金剛心及如來地。廣開即有＿二 四十二賢聖＿一。所＿レ謂十
住十行十迴向十地等覺玅覺。依＿二善戒經瑜伽四十七＿一。菩
薩地開爲＿二 十三住＿一。一者種性。二者解行。十地爲＿レ 十佛地
爲＿レ 一《割書：■【国構えに考】一下疏有即｜名十三之四字》然此說三伏忍位。略有＿二 三釋＿一。一本說云。
十信爲＿二習種性＿一。十解爲＿二性種性＿一。十行爲＿二道種性＿一。十迴向
已上即屬＿二見道＿一。經說＿二信等＿一爲＿二其《割書：■【国構えに考】其疑｜習字》性＿一。故又下《割書：■【国構えに考】下下疏｜有經字》
云十信十止十堅心。故知十信爲＿二習種性＿一。一云。此經十信
爲＿レ習。十解十行爲＿レ性。十迴向爲＿二道種性＿一。一云【。脱】此《割書：■【国構えに考】此下疏｜有經字》
三品伏忍。如＿二璎珞經三種伏忍＿一。雖＿レ有＿二 三說＿一後說爲＿レ善矣。
《割書：■【国構えに考】矣疏無之｜有順字》諸聖敎不＿レ違＿二道理＿一。藏釋＿二性種性＿一 中云。此經性
種性在＿二 十解十行＿一。華嚴十信爲＿二習種＿一。十行爲＿二性種＿一。依＿二華

【三十一頁上】
嚴＿一 十解爲＿二 十住＿一。一名＿二發心住＿一乃至灌頂住。十行者歡喜
行乃至眞實行。《割書：私云。此師以＿二 十信＿一｜爲＿二習種性＿一也。》又釋＿二 下受持品＿一 中。以＿二 十
住＿一爲＿二習種性＿一。以＿二 十行＿一爲＿二性種性＿一。《割書：私云一師所｜釋前後相違》液云。諸經十
信十住別說。此經合辨。十信終心是初住之始心。從￣テ＿レ初
受＿レ名。故但言＿レ信也。一卷意云。信根未＿レ立故言＿二 相信＿一。信根
已立故名爲＿レ信。私云。經文不＿レ明故多＿二異解＿一。偸案＿二新舊經＿一。
信住名通歟。以＿レ住爲＿レ習此義善矣。天台法華玄四云。問
從＿二 七地八地＿一觀＿二常住＿一破＿二無明＿一者是何地位。答此則非＿レ通
亦復非＿レ別。何者通敎始終不＿レ明＿レ觀＿レ常。何得＿三 中間而破＿二無
明＿一。別敎初心即知＿二常住＿一。初地已能破。云何八地始破＿二無
明＿一。此乃別接通意耳。又明＿二別敎位＿一 中云。華嚴明＿二 四十一
地＿一。謂＿二 三十心十地佛地＿一。瓔珞明＿二 五十二位＿一。仁王明＿二 五十
一位＿一。新金光經出＿二 十地佛果＿一。勝天王般若明＿二 十四忍＿一。大
品但明＿二 十地＿一。涅槃明＿二 五行十功德＿一。又第五明＿二圓位＿一 中云。
問何得＿レ知＿二月喩譬＿一＿レ位耶。答仁王明＿二 十四忍＿一。三十心爲＿二 三
般若＿一。十地爲＿二 十般若＿一。等覺爲＿二 一般若＿一。十四般若在＿二菩薩
心中＿一。皆名爲＿レ忍。轉至＿二佛心＿一名＿レ之爲＿レ智。此與＿三 十五日明＿二

【三十一頁下】
智位＿一同。玄五云。大涅槃云。月愛三昧從＿二初一日＿一至＿二 十五
日＿一。《割書：云云》又明＿二圓十信＿一 中云。仁王般若云。十善菩薩發大
心。長别三界苦輪海。亦此位也。今經中所＿レ說地位。配＿二釋
三敎＿一以＿レ之可＿レ思。
經。善男子初發相信恆河沙衆生修行伏忍於三寶中生
習種性十心信心精進心念心慧心定心施心戒心護心願
心迴向心是爲菩薩無少分化衆生已超過二乘一切善地
一切諸佛菩薩長養十心爲聖胎也
新云。初伏忍位起習種性修十住行初發心相。《割書：云云》一卷
云。第一明＿二伏忍下品＿一。即初十心始爲＿二空解＿一。得而不＿レ退＿二眞
解種子＿一。故名＿レ種。善不＿二退失＿一故名＿レ性。而言＿二初發相＿一者。彼
外凡￣ニ斷＿二弊心＿一。修＿二習大行＿一。猶有＿二退失＿一。未＿レ可＿三是路到＿二於此
地＿一。心成故名爲＿二初發＿一。未＿二是眞立＿一。故與＿二￣フ相￣ノ名＿一。信根已立
故名爲＿レ信。乃至修＿二此十心＿一。得＿レ證＿二初地＿一。生在＿二佛家＿一故名＿二
聖胎＿一也。液云囗囗及戒名＿レ信。專精進故爲＿レ進。常正念故
名＿レ念。明見＿二法理＿一名＿レ慧。不＿二掉散＿一故名＿レ定。財法二施名施。
三聚淨持名＿レ戒。護心者。餘經云護法心。願者四弘願也。

現代語訳

【三十頁上】
忍の無量功徳を得て大法利を獲得した）。四は如来の述可。五は「善男子、この十四」以下で用を嘆じて修を勧める（この下は必ずしも述可に属すべからず、賁師の意もこのようである）。六は「時に諸衆中」以下で時衆の奉行。

経。仏は言われた「大王」乃至「王が一切衆生を化す」

測師は云う、二問に答えるについて二つがある。初めは正しく前問に答え、兼ねて利他に答える。後の「仏に白して言う」以下は正しく後問に答え、兼ねて自利に答える。波師は云う、初めの五忍は初問に答え、後の十地は後問に答える。

経。仏は言われた「大王」乃至「十四忍具す」

測師は云う、前中、初めに宗を標し、次の「善男子」以下で次第に広釈し、後の「衆生本業」以下で釈し已って総結する。液師もまた同様に三つに分ける。ただし「衆生本業」以下は広釈文に属し、「これら諸仏」以下を総とする。下に至って知るべし。

経。仏は言われた「大王」乃至「般若波羅蜜を修す」

一巻では云う、伏忍上中下とは、習種性を下とし、性種性を中とし、道種性を上とする。この三つは即ち三十心である。信忍上中下とは、初地を下とし、二地を中とし、三地を上とする。順忍上中下とは、即ち四・五・六地である。無生忍上中下とは、即ち七・八・九地である。寂滅上下とは、下は即ち十地、上は即ち仏果である。液師は云う、能く煩悩を伏するを伏忍と名づけ、能く四信を浄するを信忍と名づけ、煩悩が調順するを順忍と名づけ、法の不生を証するを無生忍と名づけ、法の不滅を悟るを

【三十頁下】
寂滅忍と名づける。測師は云う、未だ無漏を得ず内証できず、ただ能く伏除するも永断できないのを伏忍と名づけ、無漏信を得る故に信忍と名づけ、無生忍に趣くのを順と名づけ、無生理中に安住するを無生忍と名づけ、第一義寂滅真如を観ずるを寂滅忍と名づける。蔵師は云う、順忍は無生の近縁である。測師は云う、しかしこの五忍は諸経同じでない。もし本業瓔珞経に依れば、開いて六性とする。一は習種性、二は性種性、三は道種性、四は聖種性、五は等覚性、六は妙覚性。如の次第で十住・十行・十回向・十地・金剛心及び如来地。広く開けば即ち四十二賢聖がある。いわゆる十住・十行・十回向・十地・等覚・妙覚。善戒経・瑜伽四十七に依れば、菩薩地を開いて十三住とする。一は種性、二は解行、十地を十とし、仏地を一とする。然してこの三伏忍位の説には、略して三釈がある。一つの本説では云う、十信を習種性とし、十解を性種性とし、十行を道種性とし、十回向以上は即ち見道に属する。経に信等をその性とすると説く故に、また下に「十信・十止・十堅心」と云う故に、十信を習種性と知る。一つでは云う、この経では十信を習とし、十解・十行を性とし、十回向を道種性とする。一つでは云う、この三品伏忍は瓔珞経の三種伏忍の如し。三説あるといえども後説が善である。諸聖教は道理に違わない。蔵師が性種性を釈する中で云う、この経の性種性は十解・十行にあり、華厳では十信を習種とし、十行を性種とする。華厳に依れば

【三十一頁上】
十解を十住とし、一を発心住と名づけ乃至灌頂住、十行は歓喜行乃至真実行である（私が云う、この師は十信を習種性とする）。また下の受持品を釈する中で、十住を習種性とし、十行を性種性とする（私が云う、一師の所釈は前後相違する）。液師は云う、諸経では十信・十住を別説するが、この経では合わせて弁ずる。十信の終心は初住の始心である。初より名を受ける故に、ただ信と言うのみ。一巻の意では云う、信根未だ立たざる故に相信と言い、信根已に立つ故に信と名づける。私が云う、経文明らかでない故に異解が多い。新旧経を案ずるに、信住の名は通ずるか。住を以て習とするこの義は善い。天台法華玄四に云う、問う「七地・八地より常住を観じ無明を破るとは、これは何の地位か」。答う「これは則ち通でもなく、また別でもない。何となれば、通教は始終常を観ずることを明かさず、どうして中間で無明を破ることを得ようか。別教は初心で即ち常住を知り、初地で已に能く破る。どうして八地で始めて無明を破ると云うのか。これは乃ち別接通の意のみ」。また別教位を明かす中で云う「華厳は四十一地を明かし、三十心・十地・仏地を謂う。瓔珞は五十二位を明かし、仁王は五十一位を明かし、新金光経は十地仏果を出し、勝天王般若は十四忍を明かし、大品はただ十地を明かし、涅槃は五行十功徳を明かす」。また第五で円位を明かす中で云う、問う「何をもって月喩が位を譬えることを知るか」。答う「仁王は十四忍を明かし、三十心を三般若とし、十地を十般若とし、等覚を一般若とする。十四般若は菩薩心中にあって、皆忍と名づけ、転じて仏心に至って之を智と名づける。これは十五日で明らかになる

【三十一頁下】
智位と同じ」。玄五に云う「大涅槃に云う、月愛三昧は初一日より十五日に至る」。また円十信を明かす中で云う「仁王般若に云う、十善菩薩が大心を発し、長く三界苦輪海を別つ。また此の位なり」。今経中の所説の地位は、三教を配釈してこれを以て思うべし。

経。善男子、初発相信の恒河沙衆生は伏忍を修行し、三宝中に於いて習種性を生ず。十心とは信心・精進心・念心・慧心・定心・施心・戒心・護心・願心・回向心。これを菩薩の無少分化で衆生已に二乗一切善地を超過し、一切諸仏菩薩が十心を長養して聖胎とする。

新訳では「初伏忍位で習種性を起こし、十住行を修して初発心相」とある。一巻では云う、第一は伏忍下品を明かす。即ち初十心で始めて空解となし、得て真解種子を退転せず。故に種と名づけ、善く退失せざる故に性と名づける。「初発相」と言うは、彼の外凡で弊心を断ち、大行を修習するも、猶お退失があり、未だこれが路でこの地に到ると可することはできない。心成る故に初発と名づけ、未だ真立でない故に相の名を与える。信根已に立つ故に信と名づける。乃至この十心を修して、初地を証することを得、仏家に生ずる故に聖胎と名づける。液師は云う、･･･及び戒を信と名づけ、専ら精進する故に進とし、常に正念する故に念と名づけ、明らかに法理を見るを慧と名づけ、掉散せざる故に定と名づけ、財法二施を施と名づけ、三聚浄持を戒と名づける。護心とは、余経に護法心と云う。願とは四弘願である。

英語訳

[Page 30, Upper]
patience acquired immeasurable merits and great dharma benefits). Fourth is the Tathāgata's approval. Fifth, from "Good son, these fourteen" onward praises the function and encourages cultivation (from here below does not necessarily belong to the approval; Master Liangbian's intention is similar). Sixth, from "At that time among the various assemblies" onward is the assembly's respectful practice.

Sūtra: The Buddha said "Great King" up to "the king transforms all sentient beings."

Master Wŏnch'ŭk says: In answering the two questions there are two parts. First correctly answering the previous question while also answering about benefiting others. Later, from "addressing the Buddha saying" onward correctly answers the latter question while also answering about self-benefit. Master Wave says: The initial five patiences answer the first question; the latter ten grounds answer the second question.

Sūtra: The Buddha said "Great King" up to "the fourteen patiences are complete."

Master Wŏnch'ŭk says: In the foregoing, first establishing the doctrine; next from "Good son" onward explaining extensively in sequence; later from "sentient beings' fundamental karma" onward concluding after explaining. Master Dōeki also divides similarly into three parts. However, from "sentient beings' fundamental karma" onward belongs to the extensive explanation text, and from "these Buddhas" onward constitutes the general conclusion. This should be understood below.

Sūtra: The Buddha said "Great King" up to "cultivating prajñāpāramitā."

The first fascicle says: The upper, middle, and lower levels of patience of submission (furen) are: habitual seed-nature as lower, inherent seed-nature as middle, path seed-nature as upper. These three are the thirty minds. The upper, middle, and lower levels of patience of faith (shinren) are: first ground as lower, second ground as middle, third ground as upper. The upper, middle, and lower levels of patience of accordance (junren) are the fourth, fifth, and sixth grounds respectively. The upper, middle, and lower levels of patience of no-arising (mushōren) are the seventh, eighth, and ninth grounds respectively. The upper and lower levels of patience of cessation (jakumetsu) are: lower is the tenth ground, upper is Buddha-fruit. Master Dōeki says: Being able to subdue afflictions is called patience of submission; being able to purify the four faiths is called patience of faith; afflictions becoming harmonized is called patience of accordance; realizing the non-arising of dharmas is called patience of no-arising; awakening to the non-extinction of dharmas is called

[Page 30, Lower]
patience of cessation. Master Wŏnch'ŭk says: Not yet having attained the uncontaminated and being unable to realize internally, only being able to subdue and remove but not permanently cut off is called patience of submission. Because of attaining uncontaminated faith it is called patience of faith. Proceeding toward patience of no-arising is called accordance. Peacefully dwelling in the principle of no-arising is called patience of no-arising. Contemplating first-meaning cessation, true suchness is called patience of cessation. Master Jizang says: Patience of accordance is the proximate condition for no-arising. Master Wŏnch'ŭk says: However, these five patiences differ among various sūtras. If we follow the Fundamental Karma Necklace Sūtra, it opens into six natures: first is habitual seed-nature, second is inherent seed-nature, third is path seed-nature, fourth is sage seed-nature, fifth is equal awakening nature, sixth is wondrous awakening nature. In sequence: ten dwellings, ten practices, ten dedications, ten grounds, diamond mind, and Tathāgata ground. Extensively opened there are forty-two worthies and sages - namely ten dwellings, ten practices, ten dedications, ten grounds, equal awakening, wondrous awakening. According to the Good Precepts Sūtra and Yogācāra fascicle 47, the bodhisattva grounds are opened into thirteen dwellings: first is seed-nature, second is understanding and practice, ten grounds as ten, Buddha ground as one. However, regarding this explanation of the three patience of submission positions, there are briefly three interpretations. One fundamental explanation says: ten faiths as habitual seed-nature, ten understandings as inherent seed-nature, ten practices as path seed-nature, from ten dedications onward belonging to the path of seeing. Because the sūtra explains faith etc. as their nature, and also below says "ten faiths, ten cessations, ten firm minds," we know ten faiths as habitual seed-nature. One says: In this sūtra ten faiths are habitual, ten understandings and ten practices are inherent, ten dedications are path seed-nature. One says: These three grades of patience of submission are like the Necklace Sūtra's three kinds of patience of submission. Though there are three explanations, the latter explanation is good. The various sacred teachings do not contradict reason. Master Jizang in explaining inherent seed-nature says: This sūtra's inherent seed-nature is in ten understandings and ten practices. The Flower Garland takes ten faiths as habitual seed and ten practices as inherent seed. According to the Flower Garland,

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ten understandings are ten dwellings - first called arousing mind dwelling up to consecration dwelling; ten practices are joyful practice up to true practice (I say: This master takes ten faiths as habitual seed-nature). Also in explaining the later Upholding chapter, he takes ten dwellings as habitual seed-nature and ten practices as inherent seed-nature (I say: One master's explanations contradict each other). Master Dōeki says: Various sūtras explain ten faiths and ten dwellings separately; this sūtra discusses them together. The final mind of ten faiths is the initial mind of first dwelling. Receiving the name from the beginning, therefore it only speaks of faith. The first fascicle's meaning says: Because faith-roots are not yet established, it speaks of "phase-faith"; because faith-roots are already established, it is called faith. I say: Because the sūtra text is unclear, there are many different interpretations. Examining new and old sūtras, the names faith and dwelling seem interchangeable. Taking dwelling as habitual - this meaning is good. Tiantai's Lotus Profound Meaning fascicle 4 says: "Question: From the seventh and eighth grounds contemplating permanent dwelling and breaking ignorance - what ground-position is this? Answer: This is neither Shared nor Distinct teaching. Why? The Shared teaching from beginning to end does not clarify contemplating the permanent - how could it break ignorance in the middle? The Distinct teaching knows permanent dwelling from the initial mind and can already break it at the first ground. How can it be said that ignorance is first broken at the eighth ground? This is the meaning of Distinct embracing Shared." Also in clarifying Distinct teaching positions it says: "The Flower Garland clarifies forty-one grounds - meaning thirty minds, ten grounds, Buddha ground. The Necklace clarifies fifty-two positions. The Benevolent King clarifies fifty-one positions. The new Golden Light Sūtra presents ten grounds and Buddha-fruit. The Victorious Heavenly King Prajñā clarifies fourteen patiences. The Great Treatise only clarifies ten grounds. The Nirvāṇa clarifies five practices and ten merits." Also in the fifth clarifying Perfect positions it says: "Question: How do we know the moon metaphor analogizes positions? Answer: The Benevolent King clarifies fourteen patiences - thirty minds as three prajñās, ten grounds as ten prajñās, equal awakening as one prajñā. The fourteen prajñās are in bodhisattva minds, all called patience. Turning to Buddha mind they are called wisdom. This is the same as the fifteenth day clarifying

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wisdom positions." Profound Meaning fascicle 5 says: "The Great Nirvāṇa says: Moon-Love samādhi from the first day to the fifteenth day." Also in clarifying Perfect ten faiths it says: "The Benevolent King Prajñā says: Ten-good bodhisattvas arouse great mind, permanently separating from the three realms' suffering wheel ocean. This is also this position." The ground-positions explained in the present sūtra should be considered by matching and explaining the three teachings.

Sūtra: Good son, sentient beings numerous as Ganges sands with initial arousal phase-faith cultivate patience of submission, giving rise to habitual seed-nature in the Three Jewels. The ten minds are: faith mind, vigorous effort mind, mindfulness mind, wisdom mind, concentration mind, giving mind, precept mind, protection mind, vow mind, dedication mind. This is called bodhisattvas with no partial transformation - sentient beings have already transcended all good grounds of the two vehicles. All Buddhas and bodhisattvas nourish the ten minds as the sacred embryo.

The new translation says: "At the initial patience of submission position, arousing habitual seed-nature, cultivating ten dwelling practices with initial arousal mind characteristics." The first fascicle says: The first clarifies the lower grade of patience of submission. Namely, the initial ten minds first become empty understanding, attaining without retreating from true understanding seeds. Therefore called seed; because good does not retreat and disappear, called nature. Speaking of "initial arousal phase" - those outer ordinary beings cut off corrupt minds and cultivate great practices, yet still have retreat and loss, not yet being able to say this is the path to reach this ground. Because mind is accomplished it is called initial arousal; not yet being truly established, therefore given the name "phase." Because faith-roots are already established it is called faith. Up to cultivating these ten minds, one is able to realize the first ground, being born in Buddha's family therefore called sacred embryo. Master Dōeki says: ... and precepts are called faith; exclusively vigorous therefore called advancement; constantly right mindfulness therefore called mindfulness; clearly seeing dharma-principle called wisdom; not being scattered therefore called concentration; material and dharma giving called giving; maintaining the three collections purely called precepts. Protection mind - other sūtras call it dharma-protection mind. Vows are the four universal vows.