一　護国鈔三巻 - 翻刻

翻刻

【三十二頁上】
廻向心者一毫之善皆向＿二菩提＿一。若具＿二此十＿一即入＿二 十住＿一。故
合說也。測云。初發相信者。未＿レ入＿二 十住＿一 十信人也。謂初發
心而未＿レ見＿レ理名爲＿二相信＿一。長耳三藏云。習種性前有＿二 三想
發心＿一。謂＿二假想發。輕想發。信想發＿一。假想發者。藉＿二 三種力＿一。
一￣ニ善友力謂＿二 善知識＿一。二行力謂＿レ受＿二律儀門＿一。三法力謂＿二通
别兩力＿一。《割書：■【国構えに考】力一｜作因》通￣謂＿二如來藏＿一。別謂＿二信等五根＿一。緣＿二此三力＿一
於＿二佛菩薩＿一。假起＿二菩提想＿一求＿二以自安安＿一＿レ他。如＿下聲聞觀＿二諸￣ノ
非青＿一。假起＿二青想＿一。而能治＿一レ惑。此中亦爾￣ルヲ名＿二假想發＿一。此後
後想修習不＿レ已義尚難＿レ識。譬如＿三輕毛無＿レ所＿二倚著＿一。名＿二輕想
發＿一。此後心路轉明。信珠顯現名＿二信想發＿一。即入＿二 十信位＿一故
名＿二初發相《割書：■【国構えに考】相一｜本作想》信＿一也。恆河沙衆生者。顯＿二發心者多￣ク入
位者少＿一。是故經云。譬如＿二魚子菴羅樹華結＿レ果甚少＿一。《割書：私云。｜恒河》
《割書：沙義。賁意同＿レ｜之。猶未＿レ明。》修習伏忍者。即修＿二 十信＿一爲＿二伏忍方便＿一。故瓔珞
經說＿二 一賢名門＿一。謂初發心未＿レ 上＿レ住前。有＿二 十順名字菩薩＿一。
常修＿二《割書：■【国構えに考】修經｜作行》十心＿一謂＿二信進念定乃至願心＿一。又曰十住以前
想心￣ノ中￣ニ行者。是退＿二分￣ノ善根＿一。一劫至＿二 十劫＿一。修＿二行十信＿一
得＿レ入＿二 十住＿一。又云。舊來相傳。十住二種￣ト者。別相￣ノ十住如＿二

【三十二頁下】
瓔珞經發心住等＿一。二者通相￣ノ十住謂＿二信心等以爲＿二 十住＿一。
諸位皆行＿二 十信心＿一。今此經中依＿二通相＿一説。私云。若準＿二此釋＿一
行向亦然歟。又次下所＿レ說十止十堅心。各堅對＿二 十位＿一歟。
諸位橫具歟。
經。次第起於《割書：■【国構えに考】於一｜本無》乾慧性種性《割書：■【国構えに考】性一｜作種》有十種《割書：■【国構えに考】種一｜本無》心所
謂四意止身受心法不淨苦無常無我也三意止三善根慈
施慧也三意止所謂三世過去因忍現在因果忍未來果忍
也是菩薩又能化一切衆生已能過我人知見衆生等想及
外道倒想所不能壞
私云。乾字或本作＿レ干。藏同＿レ之《割書：■【国構えに考】蔵疏作乾｜恐偶誤歟》測云。干者字謬也。
液云。有作＿二干字＿一此是干￣ハ求。非＿二此用＿一也。新云。復次性種
性菩薩。修行十種波羅蜜多。起十對治。所謂觀察身受
心法。《割書：云云》一卷云。前十解猶微弱故名＿二相信＿一。未與＿二慧名＿一。
此似解稍斷。《割書：■【国構えに考】斷疑｜生字》故與＿二慧稱＿一示＿二《割書：■【国構えに考】示恐｜生字》其理潤＿一猶少。故
與＿二乾慧之名＿一。藏云。小乘法中習種之外。別有＿二乾慧＿一未＿レ得＿二
理解潤心＿一。故今此對＿二初地眞解＿一 種性名爲＿二乾慧地＿一也。四
意止者。液云。四念處觀也。初譯未＿レ正故名＿二意止＿一。叡公云。
羅什法師定＿二經名數＿一云。改＿二意止＿一爲＿二念處＿一。正斷爲＿二正勤＿一。覺

【三十三頁上】
意眞行爲＿二 八正＿一也。言＿二意止＿一者。能止＿二 四倒＿一故也。言＿二 四念
處＿一者。正念修＿二行之＿一。慈施慧者。無瞋無貪無癡也。此有＿二 二
意＿一。直無＿二 三毒＿一名＿二止善＿一也。加＿二修慈施慧行＿一善也。諸師意
同。過去因忍等者。藏云。過去無明行名＿二因忍＿一。三因五果
現在名＿二因果忍＿一。未來生老死名爲＿二果忍＿一。液同＿レ之。
經。復有十道種性地所謂觀色識想受行得戒忍知見忍
定忍慧忍解說忍觀三界因果空忍無願忍無想忍觀二諦
虛實一切法無常名無常忍一切法空得無生忍是菩薩十
堅心作轉輪王亦能化四天下生一切衆生善根。
測牒＿レ經云。復次善男子修行上伏忍。進入平等道。名爲
道種性地。新云。復次道種性菩薩修行《割書：■【国構えに考】行一｜本無》十廻向。起
十忍心。謂觀五蘊色受想行識。得戒忍定忍慧忍解脱忍
解脫知見忍。藏云。此經名＿二道種性＿一。華嚴名十廻向。一名＿二
救護一切衆生離衆生相廻向＿一。乃至十名＿二法界無量廻向＿一。
測云。此與＿二聖道＿一爲＿二因性＿一故名＿二道種性＿一。觀＿二色蘊＿一便得＿二戒
忍＿一。表無表戒皆是色蘊故。準＿二此經文＿一。表無表戒皆是色
也。觀＿二識蘊＿一得＿二知見忍＿一。以＿下了別識與＿二知見慧＿一義相順＿上。故

【三十四頁下】
觀＿二想蘊＿一得＿二定忍＿一。亦以＿二彼假想能入＿一＿レ定。故如＿二 四無色由＿レ
想故得＿一。觀＿二受蘊＿一得＿二慧忍＿一。以＿レ依＿レ受故立＿二於四禪＿一。由＿二於禪＿一
故能發＿二智慧＿一。是故觀＿レ受而得＿二慧忍＿一。解脱忍者。是解脫
身。解脫有＿二 二種＿一。一者有爲解脫。即是勝解。二者無爲解
脱。此由＿レ斷＿二行蘊所＿レ攝煩惱＿一。偏得＿二行蘊所＿レ攝勝解＿一。名＿二解
脱忍＿一。於＿レ境自在名＿二解脱＿一。又云。觀＿レ俗得＿二無常忍＿一。觀＿レ眞得＿二
無生忍＿一。液云。悟＿二即＿レ色空＿一爲＿二戒忍＿一。了＿二 六妄識性無分別＿一。
爲＿二知見忍＿一。了＿三苦樂憂喜等受《割書：■【国構えに考】受｜疑剰》性無＿二異味＿一。名＿二定忍＿一。
即＿レ像了＿二想無＿一＿レ取名＿二慧忍＿一。觀行不住囗囗囗繫爲＿二解脫忍＿一。
有以想心紛動對治名定受囗囗囗囗囗囗囗名＿レ慧。一往
雖＿レ似＿レ順＿レ文窮＿レ理終失＿二主對＿一也。總名＿レ忍者。順＿二道理＿一故名＿レ
忍也。賁意云。觀＿二身語過＿一。遮＿二防七支＿一得＿二 戒忍＿一。觀＿三受蘊妄
生＿二領納＿一。由＿レ定專注得＿二定忍＿一。觀＿三想蘊取＿二怨等像＿一得＿二慧忍＿一。
觀＿下行蘊造＿二作諸業＿一繫＿中縛生死＿上。得＿二解脱忍＿一。觀＿下識蘊妄想
分別起＿二諸知見＿一取＿中著六塵＿上。得＿二解脫知見忍＿一。此依＿二言說次
第＿一建立。如＿二實義＿一者無分別慧觀＿二 五蘊空＿一。於＿二念念中＿一皆
具＿二 五忍＿一。二諦虛實等者。液云俗虛眞實。俗緣生故無

現代語訳

【三十二頁上】
回向心とは、一毫の善もみな菩提に向けることである。もしこの十を具えれば即ち十住に入る。故に合説するのである。測師は云う、初発相信とは、未だ十住に入らない十信の人である。謂わち初めて発心するも未だ理を見ないのを相信と名づける。長耳三蔵は云う、習種性の前に三想発心がある。謂わち仮想発、軽想発、信想発である。仮想発とは、三種の力を藉る。一は善友力で善知識を謂う。二は行力で律儀門を受けることを謂う。三は法力で通別両力を謂う。通とは如来蔵を謂い、別とは信等五根を謂う。この三力を縁として仏菩薩において、仮に菩提想を起こし、自ら安んじ他を安んずることを求める。声聞が諸の青でないものを観じて、仮に青想を起こして、よく惑を治するが如く、ここにおいても爾るを仮想発と名づける。この後、後想の修習止まず、義なお識し難く、軽毛が依り著く所なきが如きを譬として、軽想発と名づける。この後、心路転じて明らかになり、信珠顕現するを信想発と名づける。即ち十信位に入る故に初発相信と名づけるのである。恒河沙衆生とは、発心する者が多く位に入る者が少ないことを顕す。是故に経に云う「魚子・庵羅樹華の如く、結果甚だ少なし」と。修習伏忍とは、即ち十信を修して伏忍方便とする。故に瓔珞経に一賢名門を説く。謂わち初発心して未だ住前に上らざる前に、十順名字菩薩があり、常に十心を修行する。謂わち信・進・念・定乃至願心である。また曰く「十住以前の想心中の行者は、これ退分の善根なり。一劫至十劫、十信を修行して十住に入ることを得る」と。また云う「旧来相伝に十住に二種がある。別相の十住は瓔珞経の発心住等の如し。

【三十二頁下】
二者は通相の十住で信心等を以て十住とする。諸位皆十信心を行ずる。今この経中では通相に依って説く」と。私が云う、もしこの釈に准ずれば、行向もまた然るか。また次下で説く所の十止・十堅心は、各々十位に対するか、諸位に横具するか。

経。次第に乾慧性種性を起こす。十種の心あり。謂わち四意止は身・受・心・法の不浄・苦・無常・無我なり。三意止は三善根の慈・施・慧なり。三意止は謂わち三世の過去因忍・現在因果忍・未来果忍なり。この菩薩はまたよく一切衆生を化し、已によく我人の知見・衆生等想及び外道の倒想の壊すること能わざる所を過ぐ。

私が云う、乾の字は或本では干に作る。蔵師も之に同じ。測師は云う、干は字の謬りである。液師は云う、干字に作る有り、これは干求なり、この用に非ざるなり。新訳では云う「復次、性種性菩薩は十種波羅蜜多を修行し、十対治を起こす。謂わち身・受・心・法を観察する」と。一巻では云う「前の十解は猶お微弱なる故に相信と名づけ、未だ慧の名を与えず。これ似解稍々断ぜらる故に慧の称を与え、その理潤猶お少なきを示す故に乾慧の名を与える」と。蔵師は云う「小乗法中では習種の外に、別に乾慧有り、未だ理解の潤心を得ず。故に今これ初地真解に対して種性を乾慧地と名づけるなり」と。四意止とは、液師は云う「四念処観なり。初訳未だ正しからざる故に意止と名づく」と。叡公は云う「羅什法師が経名数を定めて云く、意止を改めて念処とし、正断を正勤とし、覚

【三十三頁上】
意真行を八正とする」と。意止と言うは、能く四倒を止める故なり。四念処と言うは、正念してこれを修行するなり。慈・施・慧とは、無瞋・無貪・無癡なり。これに二意あり。直に三毒無きを止善と名づく。慈・施・慧行を修することを加える善なり。諸師の意同じ。過去因忍等とは、蔵師は云う「過去の無明行を因忍と名づけ、三因五果現在を因果忍と名づけ、未来の生老死を果忍と名づける」と。液師これに同じ。

経。復た十道種性地あり。謂わち色・識・想・受・行を観じて戒忍・知見忍・定忍・慧忍・解説忍を得、三界因果空忍・無願忍・無想忍を観じ、二諦虚実一切法無常を観じて無常忍と名づけ、一切法空にして無生忍を得る。この菩薩は十堅心にして転輪王と作り、またよく四天下の一切衆生の善根を化生す。

測師は経を牒して云う「復次、善男子は上伏忍を修行し、進んで平等道に入り、名づけて道種性地とする」と。新訳では云う「復次、道種性菩薩は十回向を修行し、十忍心を起こす。謂わち五蘊の色・受・想・行・識を観じて、戒忍・定忍・慧忍・解脱忍・解脱知見忍を得る」と。蔵師は云う「この経では道種性と名づけ、華厳では十回向と名づける。一を救護一切衆生離衆生相回向と名づけ、乃至十を法界無量回向と名づける」と。測師は云う「これ聖道と因性を為す故に道種性と名づける。色蘊を観じて便ち戒忍を得る。表無表戒皆これ色蘊なる故に。この経文に准ずれば、表無表戒皆これ色なり。識蘊を観じて知見忍を得る。了別識と知見慧と義相順なるを以ての故に。

【三十四頁下】
想蘊を観じて定忍を得る。また彼の仮想能く定に入るを以ての故に。四無色が想によって得るが如し。受蘊を観じて慧忍を得る。受に依る故に四禅を立て、禅によって故に能く智慧を発する。是故に受を観じて慧忍を得る」と。解脱忍とは、これ解脱身なり。解脱に二種あり。一は有為解脱で即ちこれ勝解、二は無為解脱なり。これ行蘊所摂の煩悩を断ずるにより、偏に行蘊所摂の勝解を得て、解脱忍と名づける。境において自在なるを解脱と名づける。また云う「俗を観じて無常忍を得、真を観じて無生忍を得る」と。液師は云う「即色空を悟るを戒忍とし、六妄識性無分別を了するを知見忍とし、苦楽憂喜等受性に異味無きを了するを定忍と名づけ、即像想無取を了するを慧忍と名づけ、行の不住･･･繋を観ずるを解脱忍とする」と。想心紛動を対治するを定と名づけ、受を･･･を慧と名づけるとあるが、一往文に順ずるに似るといえども、理を窮めれば終に主対を失する。総じて忍と名づけるは、道理に順ずる故に忍と名づける。賁師の意では云う「身語の過を観じ、七支を遮防して戒忍を得、受蘊妄に領納を生ずるを観じ、定の専注によって定忍を得、想蘊怨等の像を取るを観じて慧忍を得、行蘊諸業を造作して生死を繋縛するを観じて解脱忍を得、識蘊妄想分別して諸知見を起こし六塵を取著するを観じて解脱知見忍を得る。これ言説次第に依って建立する。実義の如くば無分別慧もて五蘊空を観じ、念念中において皆五忍を具す」と。二諦虚実等とは、液師は云う「俗虚真実。俗は縁生なる故に無

英語訳

[Page 32, Upper]
The mind of dedication (ekō-shin) means directing even the slightest good toward bodhi. If one possesses these ten, one immediately enters the ten dwellings. Therefore they are explained together. Master Wŏnch'ŭk says: "Initial arousal phase-faith" refers to people of the ten faiths who have not yet entered the ten dwellings. That is, initially arousing the mind but not yet seeing principle is called phase-faith. Master Nāgaśrī says: Before habitual seed-nature there are three kinds of mind-arousal: conceptual arousal, light arousal, and faith arousal. Conceptual arousal relies on three kinds of power: first is the power of good friends, meaning good spiritual guides; second is the power of practice, meaning receiving the gates of discipline; third is the power of dharma, meaning both universal and particular powers. Universal refers to the Tathāgata-garbha; particular refers to the five roots of faith etc. Depending on these three powers, toward Buddhas and bodhisattvas one conceptually arouses bodhicitta, seeking to bring peace to oneself and others. Just as śrāvakas observe things that are not blue and conceptually arouse blue perception to cure delusion, here too this is called conceptual arousal. After this, continuing to cultivate subsequent perception, the meaning is still difficult to understand, like light down having nowhere to rest - this is called light arousal. After this, the mind-path becomes increasingly clear and the jewel of faith manifests - this is called faith arousal. Because one enters the ten faith positions, it is called initial arousal phase-faith. "Sentient beings numerous as Ganges sands" indicates that many arouse the mind but few enter the positions. Therefore the sutra says: "Like fish roe and mango tree flowers, very few bear fruit." Cultivating patience of submission means cultivating the ten faiths as expedient means for patience of submission. Therefore the Necklace Sutra explains the "one worthy name-gate." That is, initially arousing the mind but not yet ascending above the pre-dwelling stage, there are ten accordance name-only bodhisattvas who constantly cultivate the ten minds - namely faith, vigor, mindfulness, concentration up to the mind of vows. It also says: "Practitioners in the conceptual mind stage before the ten dwellings have retrogressive good roots. From one kalpa to ten kalpas, cultivating the ten faiths, they are able to enter the ten dwellings." It also says: "Traditionally transmitted, there are two kinds of ten dwellings: distinct-characteristic ten dwellings are like the arousing mind dwelling etc. in the Necklace Sutra.

[Page 32, Lower]
Second are common-characteristic ten dwellings, taking faith-mind etc. as the ten dwellings. All positions practice the ten faith-minds. In this sutra it explains according to common characteristics." I say: If we follow this explanation, would practice and dedication also be thus? Also, regarding the ten cessations and ten firm minds explained below, do they each correspond to the ten positions, or are they possessed horizontally across all positions?

Sutra: Next in sequence arises dry-wisdom inherent seed-nature with ten kinds of minds, namely: the four foundations of mindfulness are body, feelings, mind, dharmas - impurity, suffering, impermanence, non-self. The three foundations of mindfulness are the three good roots - loving-kindness, giving, wisdom. The three foundations of mindfulness are the three times - past cause patience, present cause-and-effect patience, future effect patience. This bodhisattva can also transform all sentient beings, already able to transcend the knowledge and views of self and person, thoughts of sentient beings and such, and the inverted thoughts of non-Buddhists that cannot destroy them.

I say: The character "dry" in some texts is written as "withered." Master Jizang agrees with this. Master Wŏnch'ŭk says: "Withered" is a textual error. Master Dōeki says: Some write the character "withered" - this means withered-seeking, which is not the usage here. The new translation says: "Furthermore, inherent seed-nature bodhisattvas cultivate ten kinds of pāramitās, arousing ten counteractions, namely observing body, feelings, mind, dharmas." The first fascicle says: "The previous ten understandings are still weak, therefore called phase-faith, not yet given the name wisdom. This seeming understanding is somewhat cut off, therefore given the designation wisdom. Showing that its principle-moisture is still slight, therefore given the name dry-wisdom." Master Jizang says: "In Hīnayāna dharma, outside of habitual seed there is separately dry-wisdom, not yet obtaining principle-understanding moistening the mind. Therefore now, in contrast to first-ground true understanding, the seed-nature is called dry-wisdom ground." The four foundations of mindfulness - Master Dōeki says: "These are the four foundations of mindfulness contemplation. Because early translations were not correct, they were called foundations of mindfulness." Master Huirui says: "Dharma Master Kumārajīva, in determining sutra names and numbers, said: change 'foundations of mindfulness' to 'foundations of mindfulness,' 'right cutting-off' to 'right effort,'

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awakened mind true practice to the eightfold path." Speaking of "foundations of mindfulness" - they can stop the four inversions. Speaking of "four foundations of mindfulness" - correctly mindful cultivation of practice. Loving-kindness, giving, wisdom are non-hatred, non-greed, non-delusion. This has two meanings: directly having no three poisons is called cessation-good; adding cultivation of loving-kindness, giving, wisdom practices is good. The various masters' intentions are the same. Past cause patience etc. - Master Jizang says: "Past ignorance and formations are called cause patience; three causes and five effects in the present are called cause-and-effect patience; future birth and old age-death are called effect patience." Master Dōeki agrees.

Sutra: Furthermore there are ten path seed-nature grounds, namely: observing form, consciousness, perception, feeling, formations, obtaining precept patience, knowledge-and-vision patience, concentration patience, wisdom patience, liberation explanation patience, observing three-realm cause-and-effect emptiness patience, wishlessness patience, signlessness patience, observing two truths' falsity and reality - all dharmas' impermanence called impermanence patience, all dharmas empty obtaining no-arising patience. This bodhisattva with ten firm minds becomes a wheel-turning king, also able to transform and give birth to good roots of all sentient beings in the four continents.

Master Wŏnch'ŭk cites the sutra saying: "Furthermore, good son cultivates superior patience of submission, advancing to enter the equal path, called path seed-nature ground." The new translation says: "Furthermore, path seed-nature bodhisattvas cultivate ten dedications, arousing ten patience minds, namely observing the five aggregates - form, feeling, perception, formations, consciousness - obtaining precept patience, concentration patience, wisdom patience, liberation patience, liberation knowledge-and-vision patience." Master Jizang says: "This sutra calls it path seed-nature; the Flower Garland calls it ten dedications. The first is called 'dedication of rescuing and protecting all sentient beings while being free from the characteristics of sentient beings,' up to the tenth called 'dedication of the infinite dharma-realm.'" Master Wŏnch'ŭk says: "Because this serves as causal nature for the sacred path, it is called path seed-nature. Observing the form aggregate, one immediately obtains precept patience. Manifest and non-manifest precepts are all form aggregate. According to this sutra text, manifest and non-manifest precepts are all form. Observing the consciousness aggregate, one obtains knowledge-and-vision patience, because discriminating consciousness and knowledge-vision wisdom are concordant in meaning.

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Observing the perception aggregate, one obtains concentration patience, also because those conceptual perceptions can enter concentration, like the four formless states obtained through perception. Observing the feeling aggregate, one obtains wisdom patience, because depending on feelings the four dhyānas are established, and through dhyāna one can generate wisdom. Therefore observing feelings one obtains wisdom patience." Liberation patience is the liberation body. Liberation has two kinds: first is conditioned liberation, which is superior understanding; second is unconditioned liberation. Through cutting off afflictions included in the formations aggregate, one particularly obtains superior understanding included in the formations aggregate, called liberation patience. Being sovereign in regard to objects is called liberation. It also says: "Observing the conventional obtains impermanence patience; observing the ultimate obtains no-arising patience." Master Dōeki says: "Awakening to form being empty is precept patience; understanding the six false consciousnesses' nature as non-discriminating is knowledge-and-vision patience; understanding that the nature of feelings like suffering, pleasure, worry, joy has no different flavors is called concentration patience; understanding perceptions and images as non-grasping is called wisdom patience; observing formations as non-dwelling... bondage is liberation patience." Having conceptual mind confusion as counteraction is called concentration, feelings... is called wisdom. Though this seems to accord with the text in one respect, when exhausting principle it ultimately loses the primary correspondence. Generally called patience because it accords with principle, therefore called patience. Master Liangbian's intention says: "Observing faults of body and speech, preventing and guarding the seven supports obtains precept patience; observing the feeling aggregate falsely generating appropriation, through concentration's focused attention obtains concentration patience; observing the perception aggregate grasping images of enemies etc. obtains wisdom patience; observing the formations aggregate creating various karmas binding birth-and-death obtains liberation patience; observing the consciousness aggregate's false conceptual discrimination arising various knowledge-and-views and grasping the six sense-objects obtains liberation knowledge-and-vision patience. This is established according to the sequence of verbal explanation. According to true meaning, non-discriminating wisdom observing the five aggregates as empty, in each moment-to-moment all possess the five patiences." Regarding two truths' falsity and reality etc., Master Dōeki says: "Conventional is false, ultimate is real. Because conventional arises from conditions, it is non-