一　護国鈔三巻 - 翻刻

翻刻

【三十四頁上】
常。眞緣生性空故無生。十堅心者。液云。不＿レ可＿二退壞＿一故云＿レ
堅也。
經。又信忍菩薩所謂善達明中行者斷三界色煩惱縛能
化百佛千佛萬佛國中現百身千身萬身神通無量功德常
以十五心爲首四攝法四無量心四弘願三解脫門是菩薩
從善覺《割書：■【国構えに考】覺一｜本無》地至於薩婆若以此十五心爲一切行根本
種子。
善達明者。《割書：新云。歡喜地。離｜苦地。發光地。》斷三界色煩惱者。《割書：新云。能斷三｜障色煩惱縛》賁
云三障者。貪瞋癡如＿レ次三地斷＿レ之。一卷云。此三地同觀＿二
三界色身過患＿一。斷＿二除色惑＿一。此就＿二 一方＿一爲＿レ論理不＿レ定爾。
但色心相劇好。約＿レ此論＿レ惑成＿レ有＿二難易＿一。《割書：私云。斷色煩惱者。｜諸師多云。非＿二理》
《割書：盡＿一[■【国構えに考】理盡｜疑寫倒]云云》液云。問何惑名＿レ色。答迷＿二色生滅相有無相垢
淨等相＿一名＿レ惑也。測云。緣＿二色心＿一惑名＿二色心惑＿一。或從＿レ喩
囗囗囗《割書：■【国構えに考】本文雖缺三字今依疏出具交曰。或可＿二從＿レ喩得＿一＿レ名。色心相｜望。色麤心細。是故麤惑。名＿二色煩惱＿一。其細惑者。名＿二心煩惱＿一。》
色心惑＿一。賁云。能發＿二色業＿一。或緣＿二色境＿一。名＿二色煩惱＿一。能化百佛
等者。液云。初地百佛土。二地千佛土。三地萬佛土。百千
萬身及法門屬對可＿レ知。《割書：私云後準＿二｜知之＿一》四攝。《割書：如｜前》四無量。《割書：如｜前》四

【三十四頁下】
弘願。新云。具四弘願。斷諸纏蓋。常化衆生。修佛知見。成
無上覺。諸師云。未＿レ度者令＿レ度等。三解脱。《割書：如｜前》藏云。一想信。
輕毛菩薩。二久信。三賢是。三證信。初地已上。
經。又順忍菩薩所謂見勝現法能斷三界心等煩惱縛故
現一身於十方佛國中無量不可說神通化衆生
見勝現法者。《割書：新云。焔慧地。難｜勝地。現前地。》断三界心等煩惱者。《割書：新云。能斷三｜障心煩惱縛。》
一卷云。此中觀＿レ空。能斷著＿二心惑囗囗囗囗等心所＿一也。故
現一身等者。液云。一身者法性身。於十方國者。略＿二其文＿一
也。準＿二 下文＿一 四地百億五地千億六地十萬億。測云。問何
故信忍言＿二 百身等＿一。此順忍中但言＿二 一身＿一。解云。信忍明＿二其
化身＿一。此說＿二實身＿一。問菩薩身。一時到＿二 十方＿一不。答一云。能
到。不思議故。一云。不＿レ到。實身不＿レ可＿レ在＿二多處＿一。且依＿二後
說＿一。
經。又無生忍菩薩所謂遠不動觀慧亦斷三界心色等習
煩惱故不可說不可說功德神通
遠不動觀慧者。《割書：新云。復次無生忍菩薩。遠離[■【国構えに考】離一本作｜行]地。不動地。普[■【国構えに考】普一本作善]慧地。》斷三界心
色等習煩惱者。《割書：新云。能斷三｜障色心習氣。》一卷云解者不＿レ同。有言斷＿二 三

【三十五頁上】
界惑＿一。所餘皆名爲＿レ集。又云。三毒之集品數與＿二無始＿一 《割書：■【国構えに考】始疑｜明字》
齊。十地方盡。又云。實論斷＿レ集。明慧在＿二 七地＿一。但此經未＿レ
明＿二 五住地惑＿一。故遍束＿二 三界外惑＿一悉名爲＿二習氣＿一也。測云。前
已斷＿二色心煩惱＿一。今斷＿二微細＿一名＿二色心等習＿一。液云。正使前斷。
但斷＿二餘習＿一。

護國鈔卷上 終

【三十五頁下】
護國鈔卷中

經。復次寂滅忍佛與菩薩同用此忍入金剛三昧下忍中
行名爲菩薩上忍中行名爲薩婆若共觀第一義諦斷三界
心習無明盡相爲金剛盡相無相爲薩婆若超度世諦第一
義諦之外爲第十一地薩云若覺非有非無湛然清淨常住
不變同眞際等法性無緣大悲敎化一切衆生乘薩婆若
乘來化三界善男子一切衆生煩惱不出三界藏一切衆生
果報二十二根不出三界諸佛應化法身亦不出三界三
界外無衆生佛何所化是故我言三界外別有一衆生界藏
者外道大有經中說非七佛之所說大王我常說《割書：■【国構えに考】説一｜本作語》一
切衆生斷三界煩惱果報盡者名爲佛自性清淨名覺薩云
若性是《割書：■【国構えに考】是一｜本無》衆生本業
測云。文別有＿レ 四。一標＿レ名配＿レ位。二辨＿二其除障＿一。三約＿レ諦辨＿レ
異。四無緣下所化分齊。液云。初合＿二辨二品＿一。後超度下別
辨＿二佛界＿一。寂滅忍佛與菩薩同用此忍者。《割書：新云。寂滅忍者。佛｜與菩薩。同依此忍。》入
金剛三昧下忍中行名爲菩薩者。《割書：新云。金剛喩定。住｜下忍位。名爲菩薩。》上忍中

現代語訳

【三十四頁上】
常住である。真は縁生性空の故に無生である。十堅心とは、液師は云う、退転し破壊されることがない故に堅と云うのである。

経。また信忍菩薩は謂わち善達明において行ずる者で、三界の色煩悩縛を断じ、よく百仏・千仏・万仏国中において百身・千身・万身を現じて神通無量の功徳あり、常に十五心を首とする四摂法・四無量心・四弘願・三解脱門なり。この菩薩は善覚地より薩婆若に至るまで、この十五心を一切行の根本種子とする。

善達明とは、（新訳では歓喜地・離苦地・発光地と云う）。三界色煩悩を断ずるとは、（新訳では能く三障色煩悩縛を断ずと云う）。賁師は云う「三障とは貪・瞋・癡で、順次に三地でこれを断ずる」と。一巻では云う「この三地は同じく三界の色身の過患を観じ、色惑を断除する。これは一方について論ずるのであり、理は必ずしもそうではない。ただ色心は相対的に顕著であり、これについて惑を論ずれば難易が生じる」と。液師は云う「問う、何の惑を色と名づけるか。答う、色の生滅相・有無相・垢浄等相に迷うのを惑と名づける」と。測師は云う「色心を縁ずる惑を色心惑と名づける。或いは譬喩から...色心惑」と。賁師は云う「よく色業を発し、或いは色境を縁ずるのを色煩悩と名づける」と。百仏等を化することができるとは、液師は云う「初地は百仏土、二地は千仏土、三地は万仏土。百・千・万身及び法門の対応は知るべし」と。四摂（前の如し）、四無量（前の如し）、四

【三十四頁下】
弘願について、新訳では云う「四弘願を具え、諸の纒蓋を断じ、常に衆生を化し、仏知見を修し、無上覚を成ず」と。諸師は云う「未だ度されざる者をして度らしめる等」と。三解脱（前の如し）。蔵師は云う「一は想信で軽毛菩薩、二は久信で三賢がこれ、三は証信で初地以上」と。

経。また順忍菩薩は謂わち見勝現法で、よく三界の心等煩悩縛を断ずる故に、一身を十方仏国中に現じて無量不可説の神通もて衆生を化す。

見勝現法とは、（新訳では焔慧地・難勝地・現前地と云う）。三界心等煩悩を断ずるとは、（新訳では能く三障心煩悩縛を断ずと云う）。一巻では云う「ここで空を観じ、よく心惑...等心所に著することを断ずる」と。一身等を現ずるとは、液師は云う「一身とは法性身である。十方国においてとは、その文を略したのである。下文に准ずれば、四地は百億、五地は千億、六地は十万億」と。測師は云う「問う、何故信忍では百身等と言い、この順忍中では但だ一身と言うのか。解して云う、信忍は其の化身を明かし、これは実身を説く。問う、菩薩身は一時に十方に到るか否か。答う、一に云う、能く到る、不思議なる故に。一に云う、到らず、実身は多処に在るべからず。且く後説に依る」と。

経。また無生忍菩薩は謂わち遠不動観慧で、また三界心色等習煩悩を断ずる故に不可説不可説の功徳神通あり。

遠不動観慧とは、（新訳では復次無生忍菩薩、遠離地・不動地・普慧地と云う）。三界心色等習煩悩を断ずるとは、（新訳では能く三障色心習気を断ずと云う）。一巻では云う「解する者同じからず。三

【三十五頁上】
界惑を断じ、残りは皆集と名づけると言う者あり。また云う、三毒の集の品数は無始と等しく、十地にして方に尽きる。また云う、実論して集を断ずれば、明慧は七地に在り。ただしこの経は未だ五住地惑を明かさず。故に遍く三界外惑を束ねて悉く習気と名づけるなり」と。測師は云う「前に已に色心煩悩を断じ、今微細なるを断じて色心等習と名づける」と。液師は云う「正使は前に断じ、但だ余習を断ずる」と。

護国鈔巻上 終

【三十五頁下】
護国鈔巻中

経。復次、寂滅忍は仏と菩薩と同じくこの忍を用いて金剛三昧に入る。下忍中に行ずるを名づけて菩薩と為し、上忍中に行ずるを名づけて薩婆若と為す。共に第一義諦を観じて三界心習無明を断じ尽くし、相を金剛尽相無相と為して薩婆若と為し、世諦・第一義諦を超度して之の外を第十一地薩云若覚と為す。非有非無にして湛然清浄、常住不変、真際に同じく法性と等しく、無縁大悲もて一切衆生を教化し、薩婆若乗に乗じて来たりて三界を化する。善男子、一切衆生の煩悩は三界蔵を出でず、一切衆生の果報二十二根は三界を出でず、諸仏の応化法身もまた三界を出でず。三界外に衆生無くば仏何の所をか化せん。是故に我言う、三界外に別に一つの衆生界蔵ありというは外道の大有経中に説く所にして、七仏の所説に非ず。大王よ、我常に説く、一切衆生の三界煩悩果報を断じ尽くした者を名づけて仏と為す。自性清浄を覚と名づけ、薩云若性はこれ衆生の本業なり。

測師は云う「文に別して四あり。一は名を標し位を配す。二はその除障を弁ず。三は諦について異を弁ず。四は無縁以下の所化分斉」と。液師は云う「初めに二品を合弁し、後に超度以下で別に仏界を弁ず」と。寂滅忍は仏と菩薩と同じくこの忍を用いるとは、（新訳では寂滅忍とは、仏と菩薩と、同じくこの忍に依ると云う）。金剛三昧に入り下忍中に行ずるを名づけて菩薩と為すとは、（新訳では金剛喩定、下忍位に住して、名づけて菩薩と為すと云う）。上忍中

英語訳

[Page 34, Upper]
permanent. The ultimate is empty of inherent nature arising from conditions, therefore it is non-arising. The ten firm minds - Master Dōeki says: Because they cannot be made to retreat or be destroyed, they are called firm.

Sutra: Furthermore, the faith-patience bodhisattvas, namely those practicing in good penetrating illumination, sever the bondage of form-afflictions of the three realms and can transform [beings in] hundreds, thousands, and tens of thousands of Buddha-lands, manifesting hundreds, thousands, and tens of thousands of bodies with immeasurable spiritual powers and merits, constantly taking the fifteen minds as primary: the four means of gathering, four immeasurable minds, four great vows, three liberation gates. From the good awakening ground to sarvajña, this bodhisattva takes these fifteen minds as the fundamental seeds of all practices.

Good penetrating illumination (the new translation says: joyful ground, ground free from suffering, light-emitting ground). Severing form-afflictions of the three realms (the new translation says: able to sever the bondage of form-afflictions of the three obstacles). Master Liangbian says the three obstacles are greed, hatred, and delusion, severed in sequence by the three grounds. The first fascicle says: "These three grounds equally observe the faults and suffering of form-bodies in the three realms, severing and eliminating form-delusions. This is discussed from one perspective; the principle is not necessarily so. It is just that form and mind are relatively prominent, and when discussing delusion in relation to this, difficulty and ease arise." Master Dōeki says: "Question: What delusions are called 'form'? Answer: Being deluded by the characteristics of arising-ceasing, existence-nonexistence, defilement-purity etc. of form is called delusion." Master Wŏnch'ŭk says: "Delusions that take form and mind as objects are called form-mind delusions. Or from analogy... form-mind delusions." Master Liangbian says: "Being able to generate form-karma or taking form-objects as conditions is called form-afflictions." Being able to transform hundreds of Buddhas etc. - Master Dōeki says: "First ground: hundred Buddha-lands; second ground: thousand Buddha-lands; third ground: ten thousand Buddha-lands. The correspondence of hundreds, thousands, ten thousands of bodies and dharma-gates can be known." Four means of gathering (as before), four immeasurables (as before), four

[Page 34, Lower]
great vows - the new translation says: "Possessing the four great vows, severing all entanglements and coverings, constantly transforming sentient beings, cultivating Buddha's knowledge and vision, accomplishing supreme awakening." Various masters say: "Causing those not yet liberated to be liberated, etc." Three liberations (as before). Master Jizang says: "First is conceptual faith - light-hair bodhisattvas; second is long-lasting faith - the three worthies; third is realized faith - first ground and above."

Sutra: Furthermore, the accordance-patience bodhisattvas, namely [those in] superior vision present dharma, able to sever the bondage of mind and other afflictions of the three realms, therefore manifest one body in Buddha-lands of the ten directions, transforming sentient beings with immeasurable, ineffable spiritual powers.

Superior vision present dharma (the new translation says: blazing wisdom ground, hard-to-conquer ground, manifest ground). Severing mind and other afflictions of the three realms (the new translation says: able to sever the bondage of mind-afflictions of the three obstacles). The first fascicle says: "Here observing emptiness, able to sever attachment to mind-delusions... and other mental factors." Manifesting one body etc. - Master Dōeki says: "One body means the dharma-nature body. 'In the ten directions' abbreviates the text. According to the text below: fourth ground - ten billion, fifth ground - hundred billion, sixth ground - trillion." Master Wŏnch'ŭk says: "Question: Why does faith-patience speak of 'hundreds of bodies etc.' while this accordance-patience only speaks of 'one body'? Answer: Faith-patience clarifies transformation bodies; this explains the real body. Question: Can a bodhisattva's body reach the ten directions simultaneously? Answer: One view says it can, because it is inconceivable. Another says it cannot - a real body cannot be in many places. For now we follow the latter explanation."

Sutra: Furthermore, the no-arising patience bodhisattvas, namely [those with] far, immovable, observing wisdom, also sever the habitual afflictions of mind, form, etc. of the three realms, therefore [have] ineffable, ineffable merit and spiritual powers.

Far, immovable, observing wisdom (the new translation says: Furthermore, no-arising patience bodhisattvas: far-reaching ground, immovable ground, universal wisdom ground). Severing habitual afflictions of mind, form, etc. of the three realms (the new translation says: able to sever the habitual energies of form-mind of the three obstacles). The first fascicle says: "Those who explain differ. Some say severing three-

[Page 35, Upper]
realm delusions, all the rest are called accumulations. Also said: The number of categories of accumulations of the three poisons equals beginninglessness, exhausted only at the ten grounds. Also said: In actual discussion of severing accumulations, clear wisdom is at the seventh ground. However, this sutra does not yet clarify the five dwelling-ground delusions, therefore it comprehensively bundles delusions outside the three realms and calls them all habitual energies." Master Wŏnch'ŭk says: "Previously having already severed form-mind afflictions, now severing the subtle ones is called form-mind and other habits." Master Dōeki says: "Primary [afflictions] were severed before; only remaining habits are severed."

Protecting the Nation Commentary, Upper Fascicle - End

[Page 35, Lower]
Protecting the Nation Commentary, Middle Fascicle

Sutra: Furthermore, extinction-patience - Buddha and bodhisattvas equally use this patience to enter diamond samādhi. Practicing in lower patience is called bodhisattva; practicing in upper patience is called sarvajña. Together observing the ultimate truth, severing the mind-habits and ignorance of the three realms to exhaustion, taking the characteristics as diamond exhausted-characteristics and no-characteristics to be sarvajña, transcending conventional truth and ultimate truth, beyond these is the eleventh ground sarvajña-awakening. Neither existent nor non-existent, perfectly clear and pure, permanently dwelling and unchanging, equal to the true limit and dharma-nature, with unconditioned great compassion teaching and transforming all sentient beings, riding the sarvajña vehicle to come and transform the three realms. Good sons, the afflictions of all sentient beings do not transcend the three-realm store, the fruition-retribution twenty-two faculties of all sentient beings do not transcend the three realms, the response-transformation dharma-bodies of all Buddhas also do not transcend the three realms. If there are no sentient beings outside the three realms, what would Buddhas transform? Therefore I say: "Outside the three realms there is separately one sentient being realm-store" - this is explained in the non-Buddhist Great Existence Sutra, not what the seven Buddhas taught. Great King, I constantly teach: those who have severed and exhausted the three-realm afflictions and fruition-retribution of all sentient beings are called Buddha. Self-nature purity is called awakening; sarvajña-nature is the fundamental karma of sentient beings.

Master Wŏnch'ŭk says: "The text has four divisions: first, establishing names and assigning positions; second, clarifying the elimination of obstacles; third, distinguishing differences regarding truths; fourth, from 'unconditioned' below, the scope of those to be transformed." Master Dōeki says: "First, jointly explaining two categories; later, from 'transcending' below, separately explaining the Buddha-realm." Buddha and bodhisattvas equally use this patience (the new translation says: extinction-patience means Buddha and bodhisattvas equally depend on this patience). Entering diamond samādhi, practicing in lower patience is called bodhisattva (the new translation says: diamond-like concentration, dwelling in the lower patience position is called bodhisattva). In upper patience