一　護国鈔三巻 - 翻刻

翻刻

【四十頁上】
智諦＿一。《割書：私云。論云＿二事諦等｜四諦苦諦等所攝＿一》正覺＿二 一切法相＿一。故善知＿二 一切菩薩
地次第成就諦＿一。及善知＿二集如來智諦＿一。以＿二信解力＿一知。非＿レ
得＿二 一切究竟智＿一故。問。經說＿二 九諦＿一如何云＿レ 八。答。經意欲＿レ
顯＿二妙覺勝＿一故開爲＿二 二諦＿一。論意欲＿レ明＿二同大乘＿一。故合爲＿二 一
數＿一。前之七諦通＿二大小＿一故。故今此經依＿二 八諦＿一說。私撿＿二 十
地論＿一。說＿二第五地所知法＿一。有＿二 十四諦＿一。此師分對＿二今經二諦
四諦八諦＿一。善順＿二文義＿一。九八開合善得＿レ意矣。問。其意云
何答。論牒＿レ經有＿二 十五諦＿一。先列＿二苦等四諦＿一。次列＿二世諦第
一義諦等十一諦＿一。論指＿二後十一＿一云＿二 十諦＿一。按＿二經論意＿一合＿二
後二＿一不＿レ遑＿二具述＿一。更撿。又瓔珞經列＿二 十六諦＿一。後九亦與＿二
十地＿一相似。更撿。藏云。依＿二 地經文＿一。四地爲＿二兜率王＿一。五地
爲＿二他化王＿一。六地爲＿二化樂王＿一。若依＿二 六天次第＿一。應＿三 五地爲＿二
化樂王＿一。此文誤也。百萬微塵數等者。一卷云。無生忍同
以＿二百億＿一爲＿レ數。七地百億佛國。八地百萬億微塵數佛國。
八九地文應＿レ有＿二億字＿一略故無。色《割書：■【国構えに考】色字｜疑衍文》也《割書：私云九字剰歟。經説＿二｜九地＿一有＿二億字＿一也。》
私云。敎化品中說＿二 十地所化國土＿一。初十四忍。次十王位。後
偈文。此三處說有＿レ同有＿レ異。又新本三處文與＿レ舊有＿レ同有＿レ

【四十頁下】
異。今先勒＿レ之令＿二 人易＿一＿レ見。初地舊三處。新王偈同云＿二百
佛國＿一。《割書：新忍初三位｜不＿レ等＿レ之。》二地同云＿二千佛國＿一。三地舊王云＿二 十萬＿一餘
同＿レ之。萬佛國四地舊忍自下之位。總云＿二 十萬佛國＿一。新總
云＿二遍化十萬億佛刹土＿一。舊王云＿二百億＿一。舊偈新王偈同云＿二
億佛國＿一。五地舊王云＿二千億＿一。舊偈新王偈同云＿二百億＿一。六地
舊王云＿二 十萬億＿一。餘皆云＿二千億＿一。七地《割書：自下心位新舊忍不云[■【国構えに考】｜自下心等九字恐寫誤]》
舊王云＿二百萬億＿一。餘皆云＿二萬億＿一。八地舊王新王偈同云＿二百
萬微塵數＿一。舊偈云＿二百恆＿一。九地新舊王同云＿二百萬億阿僧祇
微塵數＿一。新舊王同云＿二不可說不可說佛國＿一。新舊偈同云＿二
億恆＿一。一經一品善《割書：■【国構えに考】善疑當｜作異字》說尚爾。恐後諸經無量異說
以＿レ何爲＿二定量＿一。文外增＿レ數乎。有云。然此十王諸敎不＿レ同。
依＿二 十地經＿一。初地菩薩作＿二閻浮王＿一。二地菩薩作＿二金剛王＿一。六
欲天中除＿二 四天王＿一。四靜慮中除＿二第三禪＿一。如＿二其次第＿一作＿二 八
王位＿一。今依＿二此經＿一。六欲天中及四靜慮。如＿二其次第＿一受＿二 十
王果＿一。故彼此經各依＿二 一義＿一互不＿二相違＿一。私云。瓔珞亦以＿二 六
欲四禪＿一對＿二 十王位＿一。彼中具。故諸地所＿レ修法門幷瓔珞輪
相更撿。大静天王者。測云。色究竟摩醯首羅天。藏云。地

【四十一頁上】
經云作＿二大自在天＿一。王＿二 三千界＿一。瓔珞經作＿二大淨居天王＿一。
三界原《割書：■【国構えに考】原一｜本作源》者。測云無明。若依＿二本記＿一阿賴耶識。藏云
斷＿二有頂種＿一。
經。爾時百萬億恆河沙大衆各從座起散無量不可思議
華燒無量不可思議香供養釋迦牟尼佛及無量大菩薩合
掌聽波斯匿王說般若波羅蜜今於佛前以偈讚《割書：■【国構えに考】讃一｜本作歎》曰
乃至無量果報
測云。第二月光偈讚有＿レ 三。初大衆供養。次月光正讚。後
時諸下辨禮《割書：■【国構えに考】禮疏｜作衆》得益。液同＿レ之。《割書：私云。或可＿下得益以爲＿二｜別段＿一如＿レ前分別＿上》爾時
百萬。《割書：云云》今於佛前乃至訖＿レ偈。測云有＿レ 二。初發起頌文。後
以＿レ偈正讚。偈者有＿二 二說＿一。一云偈者竭也。攝＿レ義竭盡故名
爲＿レ偈。一云依＿二正梵音＿一名爲＿二伽陀＿一。此云＿レ頌而言＿レ偈者是
訛略也。液云。此云＿二諷頌＿一。謂＿下讚＿二美威德＿一之形容＿上。世尊導師
金剛體。心行寂滅轉法輪。八辯洪音爲衆說。時衆得道
百萬億。時六天人出家道。成比丘衆菩薩行。乃至訖＿レ偈。
測云。二十九行半偈。大分爲＿レ 三。初一偈半略歎＿二佛德＿一。次
五忍下二十五偈廣歎＿二 五忍德＿一。後如來下有＿二 三偈＿一歎＿二佛

【四十一頁下】
化業＿一。有云結＿二歎如來＿一。私云結字善矣。又此師以＿二 四句＿一
爲＿二 一行＿一。故云＿二 二十九行半＿一。藏等以＿二 二句＿一爲＿二 一行＿一。故云＿二
五十九行＿一。下去所＿レ引以＿レ之可＿レ知。世尊乃至菩薩行。液云。
初一句半歎＿二佛寶＿一。轉法輪下歎＿二法寶＿一。時衆下三句僧寶。
私云。相＿二對三寶＿一細尋可＿レ然。但一往可＿レ云。初一句半歎＿二佛
德＿一。次轉法輪下歎＿二說法＿一。時衆下明＿二得益＿一。測云。一云初二
句讚＿二佛三密＿一。初句身密。後句初四字意密。後三字語密。
私云可＿レ云＿下初三句讚＿二佛三密＿一。初句身密。次句初四字意
密。後三字幷後句語密＿上。八辯者。測云。如＿二梵摩《割書：■【国構えに考】摩疏｜作魔》喩
經云＿一。佛說法聲有＿二 八種＿一。一最好聲。《割書：液云｜善玅》二易了聲。三柔
軟聲。四調和聲。五尊慧聲。六不誣聲。《割書：液云無＿二錯謬＿一。｜藏云不誤》七微
《割書：■【国構えに考】微疏｜作深》妙聲。《割書：液云除遠｜辯謂四辯》八不女聲。又瓔珞經有＿二 八種聲＿一。謂＿二
內外因果及四無礙聲＿一。即爲＿レ 八也。又賢愚經十住斷結經
等。亦說＿二 八種＿一。與＿レ此不＿レ同恐＿レ繁不＿レ述。時六天人出家道
等者。《割書：新云。天人俱修＿二出離｜行＿一能習＿二 一切菩薩行＿一。》藏云。天人出家法。今言＿二出家＿一
者。心《割書：■【国構えに考】心疏｜作必》依＿レ佛出＿二生死之家＿一。測同。人有＿三鬀除鬚髮出
家成＿二比丘衆＿一無《割書：■【国構えに考】無疏｜作天》有＿三拾＿レ俗入＿レ道成＿二菩薩僧＿一。《割書：私云豈無＿二｜出家菩薩＿一》

現代語訳

【四十頁上】
智諦である」（私註：論に云う「事諦等四諦は苦諦等に摂められる」）。「一切法相を正覚するゆえに、善く一切菩薩地次第成就諦を知る。及び善く如来智諦を集めることを知る。信解力によって知るも、一切究竟智を得るには非ざるゆえに」と。問う「経は九諦を説くのに、如何に八と云うのか」。答える「経の意は妙覚の勝れることを顕そうと欲するゆえに開いて二諦とする。論の意は大乗と同じことを明かそうと欲する。ゆえに合わせて一数とする。前の七諦は大小乗に通ずるゆえに。ゆえに今この経は八諦に依って説く」と。私が十地論を検するに、第五地所知法を説き、十四諦がある。この師は今経の二諦・四諦・八諦に分けて対し、善く文義に順う。九八の開合は善く意を得たり。問う「その意は何か」。答える「論は経を牒して十五諦がある。先ず苦等四諦を列し、次に世諦・第一義諦等十一諦を列する。論は後の十一を指して十諦と云う。経論の意を按ずるに後の二を合わせる、具述に遑がない。更に検せよ。また瓔珞経は十六諦を列し、後九もまた十地と相似である。更に検せよ」と。蔵師は云う「地経の文に依れば、四地は兜率王となり、五地は他化王となり、六地は化楽王となる。もし六天の次第に依れば、応に五地は化楽王となるべし。この文は誤りなり」と。百万微塵数等とは、一巻に云う「無生忍は同じく百億を以て数とする。七地百億仏国、八地百万億微塵数仏国。八九地の文は応に億字があるべきも略するゆえに無し。色なり」（私註：九字は余剰か。経は九地を説いて億字がある）。

私は云う「教化品中に十地所化国土を説く。初めに十四忍、次に十王位、後に偈文。この三処の説に同じ有り異なり有り。また新本三処の文と旧とに同じ有り異なり

【四十頁下】
有り。今先ずこれを勒して人をして見易からしむ。初地旧三処、新王偈同じく百仏国と云う（新忍初三位はこれに等しからず）。二地同じく千仏国と云う。三地旧王は十万と云い、余はこれに同じ。万仏国四地旧忍自下の位は総て十万仏国と云う。新は総て遍化十万億仏刹土と云う。旧王は百億と云う。旧偈新王偈同じく億仏国と云う。五地旧王は千億と云う。旧偈新王偈同じく百億と云う。六地旧王は十万億と云う。余は皆千億と云う。七地（自下心位新旧忍云わず）旧王は百万億と云う。余は皆万億と云う。八地旧王新王偈同じく百万微塵数と云う。旧偈は百恒と云う。九地新旧王同じく百万億阿僧祇微塵数と云う。新旧王同じく不可説不可説仏国と云う。新旧偈同じく億恒と云う。一経一品でさえ説に異なりあり、況や後の諸経無量の異説を何を以て定量と為すか。文外に数を増すか」と。有る云う「然れどもこの十王は諸教同じからず。十地経に依れば、初地菩薩は閻浮王と作り、二地菩薩は金剛王と作る。六欲天中四天王を除き、四静慮中第三禅を除き、その次第の如く八王位と作る。今この経に依れば、六欲天中及び四静慮、その次第の如く十王果を受く。ゆえに彼此の経は各々一義に依り互いに相違せず」と。私は云う「瓔珞もまた六欲四禅を以て十王位に対す。彼中に具わる。ゆえに諸地所修の法門并びに瓔珞輪相更に検せよ」と。大静天王とは、測師は云う「色究竟摩醯首羅天」と。蔵師は云う「地

【四十一頁上】
経に大自在天と作り、三千界を王すと云う。瓔珞経は大浄居天王と作る」と。三界の原とは、測師は云う「無明」と。もし本記に依れば阿頼耶識。蔵師は云う「有頂種を断ず」と。

経文：爾の時百万億恒河沙の大衆各々座より起ち無量不可思議の華を散じ無量不可思議の香を焼き釈迦牟尼仏及び無量大菩薩を供養し合掌して波斯匿王の般若波羅蜜を説くを聴き、今仏前において偈を以て讃して曰く、乃至無量果報まで

測師は云う「第二月光偈讃に三あり。初めは大衆供養、次は月光正讃、後は時諸以下衆得益を弁ず」と。液師も同じ（私註：或いは得益を以て別段と為すべきか、前の分別の如く）。爾の時百万云々。今仏前において乃至偈を訖るまで、測師は云う「二あり。初めは頌文を発起し、後は偈を以て正しく讃す。偈とは二説あり。一に云う、偈とは竭なり。義を摂して竭尽するゆえに名づけて偈と為す。一に云う、正しき梵音に依れば名づけて伽陀と為す。これを頌と云い、偈と言うは是れ訛略なり」と。液師は云う「これを諷頌と云う。威徳を讃美するの形容を謂う」と。世尊導師金剛体、心行寂滅転法輪、八弁洪音衆の為に説き、時衆得道百万億、時に六天人出家道、比丘衆と成り菩薩行す、乃至偈を訖るまで。

測師は云う「二十九行半偈、大分して三と為す。初め一偈半は略して仏徳を歎じ、次の五忍下二十五偈は広く五忍徳を歎じ、後の如来下三偈ありて仏の

【四十一頁下】
化業を歎ず」と。有る云う「如来を結歎す」と。私は云う「結字善し」と。またこの師は四句を以て一行と為す。ゆえに二十九行半と云う。蔵等は二句を以て一行と為す。ゆえに五十九行と云う。下去引く所これを以て知るべし。世尊乃至菩薩行まで、液師は云う「初め一句半は仏宝を歎じ、転法輪下は法宝を歎じ、時衆下三句は僧宝なり」と。私は云う「三宝に相対すれば細尋すれば然るべし。ただ一往は云うべし。初め一句半は仏徳を歎じ、次の転法輪下は説法を歎じ、時衆下は得益を明かす」と。測師は云う「一に云う、初め二句は仏三密を讃ず。初句身密、後句初四字意密、後三字語密」と。私は云う「初め三句は仏三密を讃ずと云うべし。初句身密、次句初四字意密、後三字并びに後句語密」と。八弁とは、測師は云う「梵摩喩経の云うが如く、仏の説法の声に八種あり。一は最好声（液師は云う、善妙）、二は易了声、三は柔軟声、四は調和声、五は尊慧声、六は不誣声（液師は云う、錯謬無し。蔵師は云う、不誤）、七は微妙声（液師は云う、遠を除く、弁は四弁を謂う）、八は不女声。また瓔珞経に八種声あり。内外因果及び四無礙声を謂う。即ち八と為すなり。また賢愚経・十住断結経等もまた八種を説くも、これと同じからず、繁を恐れて述べず」と。時に六天人出家道等とは（新では、天人俱に出離行を修し能く一切菩薩行を習うと云う）、蔵師は云う「天人出家法、今出家と言うは、心必ず仏に依りて生死の家を出づ」と。測師も同じ。人に鬀除髪髭して出家し比丘衆と成る有り、天に俗を拾って道に入り菩薩僧と成る有り（私註：豈に出家菩薩無からんや）。

英語訳

[Page 40, Upper]
wisdom-truth." (I note: The treatise says: "Matter-truth and other four truths are included in suffering-truth, etc.") "Because of correctly awakening to all dharma characteristics, one excellently knows all bodhisattva grounds' sequential accomplishment truths, and excellently knows the collection of Tathāgata wisdom truths. Though knowing through faith-understanding power, it is not obtaining all ultimate wisdom." Question: "The sutra explains nine truths - how can it be called eight?" Answer: "The sutra's intention, wanting to reveal the excellence of marvelous awakening, opens them into two truths. The treatise's intention, wanting to clarify sameness with Mahāyāna, combines them into one number. The previous seven truths are common to both great and small vehicles. Therefore this sutra now explains according to eight truths." When I examine the Ten Grounds Treatise, explaining the fifth ground's known dharmas, there are fourteen truths. This master divides and corresponds [them] to this sutra's two truths, four truths, and eight truths, excellently according with text and meaning. The opening and combining of nine and eight excellently grasps the meaning. Question: "What is that meaning?" Answer: "The treatise quotes the sutra as having fifteen truths. First listing suffering and other four truths, next listing conventional truth, ultimate truth and other eleven truths. The treatise points to the latter eleven and calls them ten truths. Examining the sutra and treatise's meaning, combining the latter two - there's no leisure for complete explanation. Examine further. Also the Necklace Sutra lists sixteen truths, the latter nine also similar to the Ten Grounds. Examine further." Master Jizang says: "According to the Grounds Sutra text, the fourth ground becomes Tuṣita king, fifth ground becomes Paranirmitavaśavartin king, sixth ground becomes Nirmāṇarati king. If following the sequence of six heavens, the fifth ground should become Nirmāṇarati king. This text is in error." Regarding "hundred myriad dust-motes number, etc." - the first fascicle says: "No-arising patience equally uses hundred billion as number. Seventh ground hundred billion Buddha-lands, eighth ground hundred myriad billion dust-motes number Buddha-lands. The eighth-ninth ground text should have the character 'billion' but is abbreviated so lacks it. Color." (I note: The character "nine" is perhaps superfluous. The sutra explains the ninth ground has the character "billion".)

I say: "In the Teaching and Transformation chapter explaining the lands transformed by the ten grounds - first fourteen patience [levels], next ten royal positions, later verse text. These three places' explanations have similarities and differences. Also the new edition's three places' text compared to the old has similarities and differences.

[Page 40, Lower]
Now I first organize this to make it easy for people to see. First ground old three places, new royal verses together say 'hundred Buddha-lands' (the new patience initial three positions are not equal to this). Second ground together say 'thousand Buddha-lands.' Third ground old royal says 'ten myriad,' the rest same. Myriad Buddha-lands fourth ground old patience from here down altogether say 'ten myriad Buddha-lands.' New altogether says 'universally transforming ten myriad billion Buddha realm-lands.' Old royal says 'hundred billion.' Old verses new royal verses together say 'billion Buddha-lands.' Fifth ground old royal says 'thousand billion.' Old verses new royal verses together say 'hundred billion.' Sixth ground old royal says 'ten myriad billion.' The rest all say 'thousand billion.' Seventh ground (from here down mind-positions new-old patience don't speak) old royal says 'hundred myriad billion.' The rest all say 'myriad billion.' Eighth ground old royal new royal verses together say 'hundred myriad dust-motes number.' Old verses say 'hundred Ganges.' Ninth ground new-old royal together say 'hundred myriad billion asaṃkhyeya dust-motes number.' New-old royal together say 'ineffable ineffable Buddha-lands.' New-old verses together say 'billion Ganges.' Even one sutra one chapter has different explanations - how much more countless different explanations of later sutras - what can be taken as definitive measure? Do numbers increase beyond the text?" Someone says: "However these ten kings differ among teachings. According to the Ten Grounds Sutra, first ground bodhisattvas become Jambudvīpa kings, second ground bodhisattvas become vajra kings. Among the six desire heavens excluding the four heavenly kings, among the four dhyānas excluding the third dhyāna, according to that sequence become eight royal positions. Now according to this sutra, among the six desire heavens and four dhyānas, according to that sequence receive ten royal fruits. Therefore these sutras each depend on one meaning and don't mutually contradict." I say: "The Necklace also uses the six desires and four dhyānas to correspond to ten royal positions. That is complete there. Therefore examine further the dharma-gates cultivated by various grounds and Necklace wheel-characteristics." Great Tranquility Heavenly King - Master Wŏnch'ŭk says: "Akaniṣṭha Maheśvara Heaven." Master Jizang says: "The Grounds

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Sutra says becoming Maheśvara Heaven, ruling the three-thousand realms. The Necklace Sutra makes it Great Pure Abode Heavenly King." The source of the three realms - Master Wŏnch'ŭk says "ignorance." If following the basic record, ālaya consciousness. Master Jizang says "severing the seeds of the highest existence."

Sutra: "At that time hundreds of myriads of billions of Ganges' sands great assembly each arose from their seats, scattered immeasurable inconceivable flowers, burned immeasurable inconceivable incense, made offerings to Śākyamuni Buddha and immeasurable great bodhisattvas, joined palms listening to King Prasenajit explain prajñā-pāramitā, now before Buddha with verses praised saying... up to immeasurable fruits and retributions"

Master Wŏnch'ŭk says: "The second Moon-Light verse praise has three parts: first great assembly offerings, next Moon-Light's correct praise, later 'at that time various...' below explaining the assembly's benefits." Master Dōeki agrees. (I note: Perhaps the benefits should be made a separate section, like the previous distinctions.) "At that time hundred myriads..." "Now before Buddha... up to concluding the verses" - Master Wŏnch'ŭk says: "There are two parts: first generating the verse text, later correctly praising with verses. Regarding verses there are two explanations: First says verses mean 'exhaustion' - because they intake meaning exhaustively they're called verses. Second says according to correct Sanskrit they're called gāthā. This means hymn, and saying 'verse' is abbreviated corruption." Master Dōeki says: "This is called 'recitative hymn' - meaning the form of praising and beautifying威power and virtue." "World-Honored One teacher diamond body, mind-practice tranquil extinction turning Dharma wheel, eight eloquences vast sound explaining for assembly, at that time assembly attained path hundreds of myriads of billions, at that time six heaven-humans renunciation path, becoming bhikṣu assembly practicing bodhisattva conduct... up to concluding verses."

Master Wŏnch'ŭk says: "Twenty-nine and a half verses, broadly divided into three: first one and a half verses briefly praise Buddha's virtues, next from 'five patience' below twenty-five verses extensively praise five patience virtues, later from 'Tathāgata' below three verses praise Buddha's

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transformative activities." Someone says: "Concluding praise of Tathāgata." I say: "The word 'concluding' is good." Also this master takes four lines as one verse, therefore says "twenty-nine and a half verses." Masters Jizang and others take two lines as one verse, therefore say "fifty-nine verses." What's quoted below can be known from this. From "World-Honored One... up to bodhisattva conduct" - Master Dōeki says: "The first one and a half lines praise the Buddha jewel, from 'turning Dharma wheel' below praises Dharma jewel, from 'at that time assembly' below three lines [praise] Sangha jewel." I say: "Corresponding to the three jewels, examining carefully this could be so. But generally speaking: the first one and a half lines praise Buddha's virtues, next from 'turning Dharma wheel' below praises Dharma explanation, from 'at that time assembly' below clarifies benefits obtained." Master Wŏnch'ŭk says: "One explanation says the first two lines praise Buddha's three mysteries: first line body-mystery, latter line first four characters mind-mystery, latter three characters speech-mystery." I say: "It should be said the first three lines praise Buddha's three mysteries: first line body-mystery, next line first four characters mind-mystery, latter three characters together with latter line speech-mystery." The eight eloquences - Master Wŏnch'ŭk says: "As the Brahmā-māra Analogy Sutra says, Buddha's Dharma-explanation voice has eight types: first supreme voice (Master Dōeki says: excellent-marvelous), second easily-understood voice, third gentle voice, fourth harmonious voice, fifth noble-wisdom voice, sixth non-deceptive voice (Master Dōeki says: without error and confusion; Master Jizang says: not mistaken), seventh subtle-marvelous voice (Master Dōeki says: removing the distant; eloquence means four eloquences), eighth non-feminine voice. Also the Necklace Sutra has eight types of voices, meaning inner-outer cause-effect and four unobstructed voices, making eight. Also the Virtuous-Foolish Sutra, Ten Abodes Cutting Bonds Sutra, etc. also explain eight types, but different from this - fearing prolixity I don't explain." "At that time six heaven-humans renunciation path, etc." (the new says: heaven-humans together cultivate renunciation practices, able to learn all bodhisattva practices) - Master Jizang says: "Heaven-humans renunciation dharma. Now saying 'renunciation' means the mind necessarily depending on Buddha exits the home of birth-death." Master Wŏnch'ŭk agrees. Humans have shaving hair and beard, renouncing home becoming bhikṣu assembly; heavens have abandoning the mundane, entering the path becoming bodhisattva sangha. (I note: How could there be no renunciant bodhisattvas?)