一　護国鈔三巻 - 翻刻

翻刻

【三十八頁上】
德三業四大有五同異六和合。彼說＿二大有＿一名＿二大有經＿一。液
賁同＿レ之。斷三界煩惱果報盡者名爲佛者。《割書：新云。但斷三界無｜明盡者。即名爲佛》
自性清淨名覺薩云若性者。《割書：新云。自性清淨。｜覺性即是諸佛。一切智》測云。若依＿二
本記＿一。斷三界者謂除＿二 六識＿一名爲＿二業淨＿一。斷煩惱者。除＿二阿陀
那＿一即第七識。說＿二煩惱淨＿一。果報盡者除＿二阿賴耶＿一是第八識。
說爲＿二果淨＿一。如＿レ是三浄名＿レ之爲＿二佛自性清淨＿一。名＿二薩云若
性＿一。此意說云＿二 一切衆生三種淨者即名爲＿一レ佛。由＿レ此應＿レ知。
設得＿二佛果＿一不＿レ出＿二 三界＿一。私云。不出三界等者。助＿二顯本記
意＿一云。一切衆生無始法爾本在＿二 三界＿一具＿二染淨性＿一。若盡＿二煩
惱＿一名爲＿レ佛。未＿レ斷＿二煩惱＿一名＿二衆生＿一。故生佛無＿三本出＿二 三界＿一。設
有計云＿二衆生或《割書：■【国構えに考】或字｜恐剰》有＿三本在＿二界外＿一。是外道說非＿二佛說＿一
也。今謂此釋善得＿二經意＿一。所＿二以然＿一者。前言＿二大有經等＿一者
破＿レ邪也。後言＿二斷三界等＿一者顯＿レ正也。顯正文意本在＿二 三
界＿一爲＿二不出＿一也。今撿＿二起信論＿一云。若說＿下 三界外更有＿二衆生＿一。
始起＿上者。即是外道經說。元曉疏云。如＿二仁王經所＿一＿レ說。《割書：云云》
經文不＿レ明學者文迷。《割書：■【国構えに考】文迷｜疑多迷》幸哉我今開＿二慧眼＿一矣。此論文
是髻中明珠也。是衆生本業者。《割書：新云。由此得爲。衆生之｜ 本。亦是諸佛。菩薩行本。》液云。

【三十八頁下】
本業者。佛性理也。私云。液以＿二此文＿一屬＿二 上來＿一。藏測以＿レ此
屬＿二 下結文＿一。今案＿二經意＿一。自性清淨本覺理性。以爲＿二 一切生
佛之本＿一。故依＿二液牒＿一。《割書：云云》
經。是諸佛菩薩本所修行五忍中十四忍具足
新云。是爲菩薩本所修行。五忍法中十四忍也。
經。白佛言云何菩薩本業清淨化衆生乃至三界王化一
切衆生
液云。此下第二答＿二第二云何行化衆生利他問＿一也。文二。初
問後答。白佛言云何乃至化衆生。《割書：新云。佛言大王。汝先問言。菩｜薩云何。化衆生者。菩薩者。 》
《割書：[■【国構えに考】者經無]摩訶薩[■【国構えに考】｜薩下經有應字]如是化》液云。此初問也。言＿二本業清淨＿一者。本覺
眞性體圓＿二萬德＿一具＿二無緣悲＿一。衆生本有爲＿レ惑所＿レ毒失＿二彼悲
用＿一。惑淨悲存玅用起也。故言＿二本業化衆生＿一。如＿下 人有＿レ疾失＿二
彼伎用＿一。病盡體全力用常＿上也。藏云。菩薩以＿二慈悲智慧＿一於＿二
生死涅槃二處＿一。無＿レ染名＿二本業淨＿一也。言＿二佛言從初一地乃
至王化一切衆＿一。液云。初略答。二本業下廣答。從初一地乃
至後一切自所行處一切知見故。藏云。無緣之照因果竝
冥故云＿二 一切知見＿一。測云。自所行處謂＿二 十地中《割書：■【国構えに考】中｜疏無》自所行

【三十九頁上】
境＿一。二佛所行《割書：■【国構えに考】行下疏｜有境字》處。謂＿二妙覺地所行境界＿一。前之十
地。但行＿二自所行處＿一。後金剛一念。通行＿二 二處＿一。故下經云
同＿二佛行處＿一如＿二佛境界＿一。本業者乃至王化一切衆百佛國
者。測云。本記云國土有＿レ 三。一說法土。百億日月化＿二小
乘＿一。二神通土。億億日月化＿二 中乘＿一。三智慧土。無量世界化＿二
菩薩＿一。今言＿二百佛國＿一者說法土也。作閻浮四天王者。《割書：新云。｜作瞻》
《割書：[■【国構えに考】瞻經作贍]部州。轉輪聖王。修百法明門。以｜檀波羅蜜。多住平等心。化四天下一切衆生。》賁云。如＿二 十地經＿一初
地作＿二閻浮提王＿一。瓔珞經說。初地已上瑠璃輪王。華嚴經
云。初地作＿二閻浮王＿一。此云＿二輪王＿一言＿二閻浮＿一者。明＿二經《割書：■【国構えに考】經當｜作住字》處＿一
也。又云。今此經初地菩薩與＿二道種性輪＿一何別。答如＿二 下偈
云＿一。權化＿二有情＿一遊＿二百國＿一此百彼一。聖凡勝劣有＿二多別＿一故。
藏云。作＿二 人中四種輪王及四天王＿一。依＿二 十地經＿一初地作＿二鐵
輪王＿一。瓔珞經云修＿二 十信＿一。一劫二劫《割書：■【国構えに考】二劫下疏｜有三劫二字》修＿二 十信善＿一
有＿二 三品＿一。上品鐵輪王化＿二 一天下＿一。中品粟散王。下品人中
王。十住銅輪王。十行銀輪王。十廻向金剛王。初地百國
《割書：■【国構えに考】國疏｜作寶》瓔珞七寶相輪四天王。《割書：■【国構えに考】王下疏有萬子｜爲眷屬之五字》若爾十住已
過＿二初地＿一。豈可＿下以＿二 一經＿一執爲＿中定解＿上。《割書：云云》諸師多云。初地作＿二

【三十九頁下】
四天王＿一。今言＿二閻浮＿一作＿二南方增長天王＿一也。《割書：私云。新舊經不＿レ｜明。諸師見亦然。》
《割書：可＿レ投＿二｜劬勞＿一。》百法門者。測云。於＿二 十信中＿一 一一具行＿二 十信＿一。故言＿二 百
法門＿一也。《割書：私云。瓔｜珞經説》千法門者。測云。謂＿二 十信心一一增修一百
心＿一。故名＿二千法門＿一。忉利￣ハ液云。此云＿二 三十三＿一。炎天￣ハ液云。大
論云須夜摩此云＿二妙善＿一。測云。此云＿二時分＿一。有云。炎摩此云＿二
時分＿一。十萬佛國等者。《割書：新云＿レ萬》一卷云初地百。二地千。三地
例應＿二以＿レ萬爲＿一＿レ數。信忍得＿レ備加以＿二 九倍＿一也。兜率￣トハ液云。
大論云此云＿二妙足＿一。測云。此云＿二喜足＿一。有云亦云＿二知足＿一。八諦
者。有作四諦。無作四諦。又云。無常苦空無我常樂我淨。
液云。生滅四諦無生四諦。私云。此等釋似＿二義推＿一。又二師
共出。相等八諦。然不＿二分明＿一。故不＿レ引＿レ之。測師明釋故決出＿レ
之。測出＿二異說＿一了云。今依＿二 十地＿一 十四諦後八種諦以釋＿二此
文＿一。前之六諦即此經中二諦。《割書：■【国構えに考】諦下疏有｜四諦之二字》言＿二 八諦＿一者。十地
經云覺＿二 法自相同相＿一故善知＿二相諦＿一。覺＿二法差別＿一故善知＿二差
別諦＿一。覺＿二分別陰界入＿一故善知＿二說成諦＿一。覺＿二身心苦惱＿一故善
知＿二事諦＿一。覺＿二諸道生相續＿一故善知＿二生諦＿一。畢竟滅＿二 一切勢
《割書：■【国構えに考】勢當｜作煩字》惱＿一故善知＿二盡無生智諦。起不二行。故善知令入道

現代語訳

【三十八頁上】
徳、三は業、四は大有、五は同異、六は和合である。彼らは大有を説いて大有経と名づける」と。液師も同じである。三界の煩悩果報を断じ尽くした者を名づけて仏とする（新訳では、ただ三界の無明を断じ尽くした者を即ち名づけて仏とする）。自性清浄を覚薩云若性と名づける（新訳では、自性清浄、覚性即ち是れ諸仏の一切智）。測師は云う「もし本記に依れば、三界を断ずとは六識を除くことを謂い、名づけて業浄とする。煩悩を断ずとは、阿陀那即ち第七識を除いて、煩悩浄と説く。果報尽きるとは阿頼耶即ち第八識を除いて、果浄と説く。このような三浄をこれに名づけて仏自性清浄、薩云若性と名づける。この意は一切衆生の三種浄である者を即ち名づけて仏となすと説く。これにより応に知るべし。たとえ仏果を得ても三界を出でず」と。私は云う「三界を出でず等とは、本記の意を助顕して云う。一切衆生は無始法爾として本来三界に在って染浄性を具える。もし煩悩を尽くせば名づけて仏とし、まだ煩悩を断ぜざれば衆生と名づける。故に生仏は本来三界を出でることなし。もし衆生は或いは本来界外に在りと計する有らば、是れ外道の説にして仏説に非ず」と。今この釈は善く経意を得たりと謂う。その然る所以は、前に大有経等と言うは邪を破するなり。後に三界を断ず等と言うは正を顕すなり。正を顕す文意は本来三界に在ることを出でずとするなり。今起信論を検するに云う「もし三界外に更に衆生有りて始起すと説くは、即ち是れ外道経の説なり」と。元曉疏に云う「仁王経の所説の如し」と。経文明らかならず学者文に迷う。幸いなるかな我今慧眼を開くことよ。この論文は髻中の明珠なり。是れ衆生の本業なり（新訳では、これにより衆生の本となることを得、また是れ諸仏菩薩の行本なり）。液師は云う

【三十八頁下】
「本業とは仏性理なり」と。私は云う「液師はこの文を上来に属し、蔵師・測師はこれを下の結文に属す。今経意を案ずるに、自性清浄本覚理性を以て一切生仏の本とする。故に液師の牒に依る」と。

経文：是れ諸仏菩薩本所修行の五忍中十四忍具足なり
新訳では：是れ菩薩の本所修行と為す。五忍法中の十四忍なり。

経文：仏に白して言わく、云何が菩薩本業清浄にして衆生を化し、乃至三界王として一切衆生を化するや

液師は云う「この下第二に第二の云何が衆生を化して利他するやの問に答えるなり。文に二あり。初めは問、後は答なり。仏に白して言わく云何が乃至衆生を化するや」（新訳では、仏言わく大王、汝先に問うて言わく、菩薩云何が衆生を化するやと。菩薩摩訶薩、是の如く化す）。液師は云う「これ初めの問なり。本業清浄と言うは、本覚真性体に万徳を円かにし無縁悲を具える。衆生本有なるも惑に毒せられてその悲用を失う。惑浄まれば悲存して妙用起こるなり。故に本業にて衆生を化すと言う。人に疾有りてその伎用を失うが如く、病尽きて体全くして力用常なるが如し」と。蔵師は云う「菩薩は慈悲智慧を以て生死涅槃の二処において染無きを本業浄と名づくなり」と。「仏言わく初一地より乃至王として一切衆生を化す」と言う。液師は云う「初めは略答、二の本業以下は広答なり。初一地より乃至後一切自所行処一切知見なるが故に」と。蔵師は云う「無縁の照、因果並びに冥ずる故に一切知見と云う」と。測師は云う「自所行処とは十地中の自所行の境を謂う。二は仏所行処、妙覚地所行の境界を謂う。前の十地はただ自所行処を行ず。後の金剛一念は通じて二処を行ず。故に下の経に仏行処に同じく仏境界の如しと云う」と。本業より乃至王として一切衆生百仏国を化するとは、測師は云う「本記に云う、国土に三あり。一は説法土、百億日月にて小乗を化す。二は神通土、億億日月にて中乗を化す。三は智慧土、無量世界にて菩薩を化す。今百仏国と言うは説法土なり」と。閻浮四天王と作るとは（新訳では贍部州転輪聖王と作り、百法明門を修し、檀波羅蜜多を以て平等心に住し、四天下一切衆生を化す）、賁師は云う「十地経の如く初地は閻浮提王と作る。瓔珞経は説く、初地已上は瑠璃輪王なりと。華厳経に云う、初地は閻浮王と作ると。これに輪王と云い閻浮と言うは、経の住処を明かすなり。また云う、今この経の初地菩薩と道種性輪と何の別ありや。答えは下の偈の云う如く、権に有情を化して百国に遊ぶ、この百彼一なり。聖凡勝劣に多の別あるが故に」と。蔵師は云う「人中の四種輪王及び四天王と作る。十地経に依れば初地は鉄輪王と作る。瓔珞経に云う、十信を修すること一劫二劫、十信善を修すに三品あり。上品は鉄輪王にて一天下を化す。中品は粟散王、下品は人中王。十住は銅輪王、十行は銀輪王、十回向は金剛王、初地は百国瓔珞七宝相輪四天王なり。もしそうならば十住は已に初地を過ぐ。豈に一経を以て執して定解と為すべけんや」と。諸師多く云う「初地は

【三十九頁上】
四天王と作る。今閻浮と言うは南方増長天王と作るなり」と（私は云う、新旧経明らかならず。諸師の見もまた然り。労を投ずべし）。百法門とは、測師は云う「十信中において一一に十信を具行す。故に百法門と言うなり」（私は云う、瓔珞経の説）と。千法門とは、測師は云う「十信心一一に一百心を増修するを謂う。故に千法門と名づく」と。忉利天は液師は云う「これを三十三と云う」と。炎天は液師は云う「大論に須夜摩これを妙善と云うとあり」と。測師は云う「これを時分と云う」と。有るは云う「炎摩これを時分と云う」と。十万仏国等とは（新訳では万と云う）、一巻に云う「初地百、二地千、三地は例して応に万を以て数と為すべし。信忍備わることを得て以て九倍を加うるなり」と。兜率天は液師は云う「大論にこれを妙足と云うとあり」と。測師は云う「これを喜足と云う」と。有るは云う「また知足と云う」と。八諦とは、有作四諦、無作四諦なり。また云う「無常・苦・空・無我・常・楽・我・浄」と。液師は云う「生滅四諦・無生四諦」と。私は云う「これらの釈は義推に似たり。また二師共に相等の八諦を出すも、然れども分明ならず。故にこれを引かず。測師の明釈故に決してこれを出す」と。測師は異説を出し了って云う「今十地に依る。十四諦の後八種諦を以てこの文を釈す。前の六諦は即ちこの経中の二諦なり。八諦と言うは、十地経に云う、法の自相同相を覚る故に善く相諦を知る。法の差別を覚る故に善く差別諦を知る。陰界入を分別覚する故に善く説成諦を知る。身心の苦悩を覚る故に善く事諦を知る。諸道生相続を覚る故に善く生諦を知る。畢竟して一切勢悩を滅する故に善く尽無生智諦を知る。不二行を起こす故に善く道に入らしむることを知る

【三十九頁下】

英語訳

[Page 38, Upper]
quality, third is action, fourth is great existence, fifth is similarity and difference, sixth is combination. They explain great existence and call it the Great Existence Sutra." Master Dōeki agrees with this. "One who has severed and exhausted the afflictions and retributions of the three realms is called Buddha" (the new translation says: "One who has merely severed and exhausted the ignorance of the three realms is immediately called Buddha"). "Self-nature purity is called awakening sarvajña-nature" (the new translation says: "Self-nature purity, awakening-nature is precisely all Buddhas' omniscience"). Master Wŏnch'ŭk says: "If following the basic record, severing the three realms means removing the six consciousnesses, called karmic purity. Severing afflictions means removing the ādāna, which is the seventh consciousness, explaining affliction purity. Exhausting retribution means removing the ālaya, which is the eighth consciousness, explaining fruit purity. Such three purities are called Buddha's self-nature purity, sarvajña-nature. This meaning explains that all sentient beings with these three purities are immediately called Buddhas. From this one should know that even obtaining Buddha-fruit does not transcend the three realms." I say: "Not transcending the three realms, etc. - supporting the basic record's meaning: All sentient beings from beginningless time naturally dwell originally in the three realms, complete with defiled and pure natures. If afflictions are exhausted, they are called Buddhas; if afflictions are not yet severed, they are called sentient beings. Therefore living beings and Buddhas fundamentally do not transcend the three realms. If someone calculates that sentient beings perhaps originally exist outside the realms, this is heterodox teaching, not Buddha's teaching." I say this interpretation excellently grasps the sutra's meaning. The reason is that previously mentioning the Great Existence Sutra, etc. destroys the heterodox. Later mentioning severing the three realms, etc. reveals the orthodox. The meaning of revealing orthodoxy is that originally dwelling in the three realms means not transcending. Now examining the Awakening of Faith treatise, it says: "If one explains that outside the three realms there are additionally sentient beings who begin arising, this is precisely heterodox sutra teaching." Master Wŏnhyo's commentary says: "As explained in the Benevolent Kings Sutra." The sutra text is unclear and scholars are confused by the text. How fortunate that I now open the wisdom eye! This treatise passage is a bright jewel in the topknot. "This is sentient beings' fundamental karma" (the new translation says: "Through this they obtain becoming the foundation of sentient beings, and are also the fundamental practice of all Buddhas and bodhisattvas"). Master Dōeki says:

[Page 38, Lower]
"Fundamental karma means Buddha-nature principle." I say: "Master Dōeki attributes this passage to what came above; Masters Jizang and Wŏnch'ŭk attribute this to the concluding passage below. Now examining the sutra's meaning, self-nature pure original awakening principle-nature serves as the foundation of all living beings and Buddhas. Therefore following Master Dōeki's quotation."

Sutra: "This is the complete fourteen patience [stages] within the five patience [levels] that all Buddhas and bodhisattvas fundamentally practiced"
New translation: "This becomes what bodhisattvas fundamentally practiced - the fourteen patience [stages] within the five patience methods."

Sutra: "They addressed Buddha saying: How do bodhisattvas, through fundamental karma purity, transform sentient beings... up to ruling as kings of the three realms, transforming all sentient beings?"

Master Dōeki says: "Below this is the second answer to the second question 'How do they practice transforming sentient beings for others' benefit?' The text has two parts: first question, then answer. 'They addressed Buddha saying: How... transform sentient beings?'" (The new translation says: "Buddha said: Great King, you previously asked: How do bodhisattvas transform sentient beings? Bodhisattva mahāsattvas transform thus.") Master Dōeki says: "This is the initial question. Speaking of 'fundamental karma purity' means original awakening true-nature embodies myriad virtues completely and possesses unconditioned compassion. Sentient beings originally possess [this] but are poisoned by delusion and lose that compassionate function. When delusion is purified, compassion remains and marvelous function arises. Therefore it speaks of transforming sentient beings through fundamental karma. Like a person having illness and losing their skillful functions - when disease ends and the body is complete, power and function are constant." Master Jizang says: "Bodhisattvas, through compassion and wisdom in the two places of birth-death and nirvana, having no defilement is called fundamental karma purity." Speaking of "Buddha said: From initial first ground... up to ruling and transforming all sentient beings" - Master Dōeki says: "First is brief answer; second, from 'fundamental karma' below is extensive answer. From initial first ground up to later 'all self-practiced places, all knowing and seeing.'" Master Jizang says: "Unconditioned illumination - cause and effect both hidden, therefore called 'all knowing and seeing.'" Master Wŏnch'ŭk says: "Self-practiced places means the realms of self-practice within the ten grounds. Second is Buddha-practiced places, meaning the realm of practice of the marvelous awakening ground. The previous ten grounds only practice self-practiced places. The later diamond single-thought universally practices both places. Therefore the sutra below says 'same as Buddha's practice-places, like Buddha's realm.'" From fundamental karma... up to ruling and transforming all sentient beings in a hundred Buddha-lands - Master Wŏnch'ŭk says: "The basic record says there are three [types of] lands: first is Dharma-teaching land - with billions of suns and moons, transforms the small vehicle; second is spiritual power land - with billions upon billions of suns and moons, transforms the middle vehicle; third is wisdom land - with immeasurable worlds, transforms bodhisattvas. Now speaking of 'hundred Buddha-lands' means Dharma-teaching land." "Acting as Jambudvīpa's four heavenly kings" (the new translation says: "Acting as Jambudvīpa's wheel-turning sage king, cultivating the hundred dharma wisdom-gates, through dāna-pāramitā dwelling in equanimous mind, transforming all sentient beings of the four continents") - Master Bian says: "Like the Ten Grounds Sutra, the first ground acts as Jambudvīpa king. The Necklace Sutra explains that from first ground up are crystal wheel-kings. The Flower Garland Sutra says the first ground acts as Jambudvīpa king. Here saying 'wheel-king' and mentioning 'Jambudvīpa' clarifies the sutra's dwelling place. Also saying: How does this sutra's first ground bodhisattva differ from the path-seed-nature wheel? The answer is as the verse below says: 'Provisionally transforming sentient beings, traveling through a hundred lands' - this hundred [compared to] that one. Holy and ordinary, superior and inferior have many differences." Master Jizang says: "Acting as the four types of wheel-kings among humans and the four heavenly kings. According to the Ten Grounds Sutra, the first ground acts as iron wheel-king. The Necklace Sutra says cultivating the ten faiths for one kalpa, two kalpas, cultivating the ten faith-goodness has three grades: superior grade is iron wheel-king transforming one continent; middle grade is scattered-grain kings; inferior grade is kings among humans. Ten abodes are copper wheel-kings, ten practices are silver wheel-kings, ten dedications are diamond kings, first ground are hundred-land necklace seven-treasure-characteristic wheel four heavenly kings. If so, the ten abodes already surpass the first ground. How can one use a single sutra to insist on a definitive interpretation?" Many masters say: "First ground acts as

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the four heavenly kings. Now saying 'Jambudvīpa' means acting as Southern Growth Heavenly King." (I say: New and old sutras are unclear. The masters' views are also thus. One should invest the labor.) The hundred dharma-gates - Master Wŏnch'ŭk says: "Within the ten faiths, each one completely practices the ten faiths. Therefore called hundred dharma-gates" (I say: the Necklace Sutra's explanation). The thousand dharma-gates - Master Wŏnch'ŭk says: "Means the ten faith-minds each increasingly cultivating one hundred minds. Therefore called thousand dharma-gates." Trāyastriṃśa heaven - Master Dōeki says: "This is called thirty-three." Yāma heaven - Master Dōeki says: "The Great Treatise says Suyāma, this is called wonderful-good." Master Wŏnch'ŭk says: "This is called time-division." Some say: "Yama, this is called time-division." "Ten myriad Buddha-lands, etc." (the new translation says "myriad") - the first fascicle says: "First ground hundred, second ground thousand, third ground by example should use myriad as the number. Obtaining faith-patience completeness, adding nine times." Tuṣita heaven - Master Dōeki says: "The Great Treatise says this is called wonderful-satisfaction." Master Wŏnch'ŭk says: "This is called joy-satisfaction." Some say: "Also called contentment." The eight truths are: conditioned four truths, unconditioned four truths. Also saying: "Impermanence, suffering, emptiness, no-self, permanence, bliss, self, purity." Master Dōeki says: "Arising-ceasing four truths, no-arising four truths." I say: "These interpretations seem like conceptual inference. Also, both masters present equivalent eight truths, yet they are not clear. Therefore I don't quote them. Master Wŏnch'ŭk's clear interpretation, therefore I decisively present it." Master Wŏnch'ŭk presents different explanations and concludes saying: "Now following the Ten Grounds, using the latter eight types of truths among fourteen truths to interpret this passage. The previous six truths are precisely the two truths in this sutra. Speaking of eight truths: The Ten Grounds Sutra says: 'Awakening to dharmas' self-characteristics and common characteristics, therefore excellently knowing characteristic-truths. Awakening to dharmas' distinctions, therefore excellently knowing distinction-truths. Awakening to discriminating aggregates, realms, and sense-bases, therefore excellently knowing explanation-accomplishment truths. Awakening to body-mind suffering and affliction, therefore excellently knowing matter-truths. Awakening to all paths' arising and continuation, therefore excellently knowing arising-truths. Ultimately extinguishing all afflictive forces, therefore excellently knowing exhaustion and no-arising wisdom-truths. Generating non-dual practice, therefore excellently knowing causing entry into the path

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