一　護国鈔三巻 - 翻刻

翻刻

【四十二頁上】
《割書：耶》液云。比丘聲聞也。菩薩大乘也。
經。五忍功德玅法門十四正士能諦了三賢十聖忍中行
唯佛一人能盡源佛衆法海三寶藏無量功德攝在中乃至
居淨土
測云。第二二十五偈廣歎＿二 五忍＿一有＿レ 二。初一頌總歎＿二 五忍＿一。
後二十四頌別讚＿二 五忍＿一私云。佛衆法下二句諸師多屬＿二 上
文＿一。然今屬＿レ 下其義不＿レ明。又最後一行可＿レ決。若準＿二液意＿一。
初一頌半總頌＿二 五忍＿一。次二十三頌半別頌＿二 五忍＿一。《割書：私云。總頌｜順＿レ文故。下》
《割書：牒文依＿二此說＿一文[■【国構えに考】文字恐｜衍] 也。最後一行可＿レ決。》
經。五忍乃至攝在中
液云。初頌＿二 人法＿一。五忍法也。十四正士人也。次分＿二因果＿一。三
賢十聖因也。佛一人果也。後明＿レ攝＿二藏三寶功德＿一也。私云。
有先德云。此以＿二 五忍＿一為＿二 三寶藏＿一。故三寶功德攝＿二在五忍
中＿一。《割書：云云》此義其《割書：■【国構えに考】其｜恐甚》善。液意似＿レ之。賁亦同＿レ之。佛衆法者。
新云＿二佛法衆＿一。私云衆者僧也。
經。十善乃至居淨土
一卷云。約＿二 五忍＿一應＿レ為＿レ 五。但文有＿レ所＿二長出＿一成＿レ有＿二 五段＿一。第

【四十二頁下】
一有＿二 二行＿一歎＿二外凡＿一。此是偈中長出＿レ數也。第二習種下七
行歎＿二内凡＿一。即是伏忍三十心也。第三善覺下十行歎＿二信
忍＿一。第四炎慧下八行歎＿二順忍＿一。第五遠達下十行歎＿二無生
忍＿一。第六灌頂十行歎＿二寂滅忍＿一。私云。等慧灌頂等文何偏
屬＿二寂滅忍文＿一。最後四句可＿レ設＿二劬勞＿一。測云。遠達下十偈合＿二
釋無生寂滅二忍＿一。私云。等慧等文此釋＿レ逸＿レ難。最後四句
猶以可＿レ決。若準＿二藏意＿一 三賢十聖下四句總結＿二歎五忍＿一。賁
意同＿レ之。私云。屬＿二寂滅＿一雖＿レ無＿二重過＿一。總＿二結五忍＿一 一往順＿レ文。
《割書：云云》。
經。十善菩薩發大心長别三界苦輪海中下品善粟散王
上品十善鐵輪王
諸師同云。頌＿二 上伏忍前方便＿一。十善者。液云。初心行＿二 十善＿一
也。或十信名＿二 十善＿一也。長別三界者。藏云外凡夫發＿二 一念
菩提心＿一破＿二無始有輪＿一。故云＿二長別三界苦輪海＿一也。十信雖＿レ
未＿レ出＿二 三界＿一。已發＿二大心＿一求＿レ出＿二 三界＿一。已能離＿二 三惡道＿一。交總
言＿二長別＿一也。液云。與＿二 一切衆生＿一同別＿二 三界＿一。即是發大心
也。或二乘極果超＿二彼三界＿一。菩薩發心已超＿二 二乘＿一故言也。

【四十三頁上】
私《割書：■【国構えに考】私下疑｜脱云字》圓教十信斷＿二 三界惑＿一。長別苦輪。私云。山家往
往引＿二此文＿一證＿下 十信斷＿二見思＿一義＿上。然般若經有＿二 三敎意＿一。若
準＿二通別＿一學者可＿レ思。液云。言粟散爲＿レ無＿二輪寶攝＿一＿レ物。散＿レ祿
養＿レ質。以＿レ主＿レ 人故言＿二粟散＿一也。測云。衆多猶＿二如散粟＿一。從＿レ喩
立＿レ號名＿二粟散王＿一。賁作＿二 二解＿一。一同＿レ測。又云如＿二劫初＿一分＿二香
稻＿一者以＿レ粟散布名＿二粟散王＿一。私云。撿＿二本業瓔珞下卷＿一云。是
人爾時住名＿二信相菩薩＿一。亦名＿二假名菩薩＿一。亦名＿二名字菩薩＿一。
其人略行＿二 十心＿一。所謂信心進心念心慧心定心戒心廻向
心護法心捨心願心。復行＿二 十心＿一。所謂十善法五戒八戒十
戒六波羅蜜戒。是人復行＿二 十善＿一。若一劫二劫三劫。修＿二 十
善＿一受＿二 六天果報＿一。十善有＿二 二《割書：■【国構えに考】二｜恐三》品＿一。上品鐵輪化＿二 一天下＿一。
中品粟散王。下品人中王。具＿二足一切煩惱集＿一。無量善業
退亦出。若値＿二善知識＿一學＿二佛法＿一。若一劫二劫。方入＿二住位＿一。若
不＿レ爾者常沒不＿二出住＿一。退＿二分善根＿一。
經。習種乃至初發心
測云。頌＿二其正位＿一。七寶者。液云。一輪寶。二象寶。三馬寶。四
珠寶。五主藏臣寶。六主兵臣寶。七玉女寶。前四種輪王皆

【四十三頁下】
有＿二 七寶＿一。而昇降有＿レ別。如＿三輪寶有＿二金銀銅鐵異＿一也。測引＿二
大婆沙＿一云。金銀銅鐵量如＿レ次正等。四三二一俱盧舎。《割書：云云》
十信十止十堅心者。《割書：新云。十住｜十行十回向》測云。十信即十解亦名＿二 十
住＿一。十行名＿二 十止＿一。十廻向名＿二 十堅心＿一。私記出＿二異解＿一了云。
今謂住信相似。傳寫者謬。應＿下作＿二住字＿一讀＿上＿レ之。私云。謬者謬
也。下文列＿二 十四忍＿一名云＿二信忍止忍堅忍＿一。何云＿二寫者謬＿一
耶。一切菩薩行本源是故發心信心難等者。自下六句諸
佛。釋不＿レ明。今私按云。伏忍三心中別歎＿二信忍＿一也。習忍
以前輕毛菩薩雖＿レ發＿二大心＿一。信根未＿レ立。其位猶退。不＿レ可＿レ
爲＿二菩薩行本＿一也。簡＿レ彼顯＿レ此。故有＿二此文＿一。見者細思。敎化
衆生覺中行者。《割書：新云。他利自｜他悉平等》
經。善覺菩薩四天王乃至遺照
測云。釋＿二信忍＿一有＿レ 四。一有＿二兩偈＿一釋＿二善覺地＿一。二有＿二 一偈＿一明＿二
離達地＿一。三有＿二 一偈＿一釋＿二明慧地＿一。四有＿二 一偈＿一斷障分齊。藏
云。前八行誦＿二 上三地三忍＿一。下二行結歎。私云。欲＿レ披＿二自下
經文＿一。先知＿三通有＿二 五事＿一。一標＿二諸地名＿一。二對＿二諸王位＿一。三明＿二
化境寬狹＿一。四明＿二諦觀差别＿一。《割書：此四諸位一一別説。前｜後不＿レ定。見而可＿レ知》五明＿二斷惑。

現代語訳

【四十二頁上】
液師は云う「比丘は声聞なり。菩薩は大乗なり」と。

経文：五忍功徳妙法門　十四正士能諦了　三賢十聖忍中行　唯仏一人能尽源　仏衆法海三宝蔵　無量功徳摂在中　乃至浄土に居す

測師は云う「第二の二十五偈で広く五忍を歎ずるに二あり。初めの一頌は総じて五忍を歎じ、後の二十四頌は別に五忍を讃ず」と。私は云う「仏衆法以下の二句を諸師は多く上の文に属するが、しかし今は下に属し、その意義は明らかでない。また最後の一行は決し難い。もし液師の意に準ずれば、初めの一頌半は総じて五忍を頌し、次の二十三頌半は別に五忍を頌する」と（私註：総頌は文に順うゆえに。下文の引用はこの説に依るが、最後の一行は決し難い）。

経文：五忍乃至摂在中

液師は云う「初めは人法を頌す。五忍は法なり、十四正士は人なり。次に因果を分かつ。三賢十聖は因なり、仏一人は果なり。後に三宝功徳を蔵に摂することを明かす」と。私は云う「先徳が云うに、これは五忍を以て三宝蔵と為す。ゆえに三宝功徳は五忍中に摂在する」と。この義は甚だ善し。液師の意もこれに似る。賁師もまたこれに同じ。仏衆法とは、新本では仏法衆と云う。私は云う「衆とは僧なり」と。

経文：十善乃至浄土に居す

一巻では云う「五忍について応に五となるべきだが、ただ文に長出する所があり、五段となる。第

【四十二頁下】
一に二行ありて外凡を歎ず。これは偈中の長出数なり。第二の習種以下七行は内凡を歎ず。即ちこれは伏忍の三十心なり。第三の善覚以下十行は信忍を歎ず。第四の炎慧以下八行は順忍を歎ず。第五の遠達以下十行は無生忍を歎ず。第六の灌頂十行は寂滅忍を歎ず」と。私は云う「等慧灌頂等の文を何故に偏に寂滅忍の文に属するのか。最後の四句は労を設すべし」と。測師は云う「遠達以下十偈は合わせて無生寂滅二忍を釈す」と。私は云う「等慧等の文はこの釈では逸し難い。最後の四句はなお決し難い。もし蔵師の意に準ずれば、三賢十聖以下四句は総じて五忍を結歎す」と。賁師の意もこれに同じ。私は云う「寂滅に属するのは重過無しといえども、五忍を総結するのは一往文に順う」と。

経文：十善菩薩発大心　長別三界苦輪海中　下品善粟散王　上品十善鉄輪王

諸師同じく云う「上の伏忍前の方便を頌す」と。十善とは、液師は云う「初心に十善を行ずるなり。或いは十信を十善と名づけるなり」と。長別三界とは、蔵師は云う「外凡夫が一念菩提心を発して無始有輪を破る。ゆえに長別三界苦輪海と云うなり。十信は未だ三界を出でずといえども、已に大心を発して三界を出でることを求め、已に能く三悪道を離る。併せて総じて長別と言うなり」と。液師は云う「一切衆生と同じく三界を別つ。即ちこれは大心を発するなり。或いは二乗の極果は彼の三界を超える。菩薩の発心は已に二乗を超えるゆえに言うなり」と。

【四十三頁上】
（私註：恐らく「云」字が脱けている）円教の十信は三界の惑を断じ、長く苦輪を別つ。私は云う「山家はしばしばこの文を引いて十信が見思を断ずる義を証とする。しかし般若経には三教の意がある。もし通別に準ずれば学者思うべし」と。液師は云う「粟散と言うのは輪宝の摂物無きを以てす。禄を散じて質を養う。人を主とするゆえに粟散と言うなり」と。測師は云う「衆多なるは散粟の如し。喩より号を立てて粟散王と名づく」と。賁師は二解を作す。一は測師に同じ。また云う「劫初に香稲を分つが如き者は粟を以て散布して粟散王と名づく」と。私は云う「本業瓔珞下巻を検するに云う『この人爾の時住して信相菩薩と名づく。また仮名菩薩と名づく。また名字菩薩と名づく。その人は略して十心を行ず。いわゆる信心・進心・念心・慧心・定心・戒心・回向心・護法心・捨心・願心。復た十心を行ず。いわゆる十善法・五戒・八戒・十戒・六波羅蜜戒。この人は復た十善を行じ、もし一劫二劫三劫十善を修して六天の果報を受く。十善に三品あり。上品は鉄輪もて一天下を化し、中品は粟散王、下品は人中王。一切煩悩の集を具足し、無量善業も退きまた出づ。もし善知識に値い仏法を学べば、もし一劫二劫にして方に住位に入る。もし然らざれば常に没して住を出でず。分善根を退く』」と。

経文：習種乃至初発心

測師は云う「その正位を頌す」と。七宝とは、液師は云う「一は輪宝、二は象宝、三は馬宝、四は珠宝、五は主蔵臣宝、六は主兵臣宝、七は玉女宝。前の四種の輪王は皆

【四十三頁下】
七宝を有するが、昇降に別あり。輪宝に金銀銅鉄の異あるが如し」と。測師は大婆沙を引いて云う「金銀銅鉄の量は次の如く正等なり。四・三・二・一俱盧舎」と。

十信十止十堅心とは（新本では十住十行十回向と云う）、測師は云う「十信は即ち十解、また十住と名づく。十行を十止と名づく。十回向を十堅心と名づく」と。私記は異解を出して了じて云う「今謂うに住信は相似なり。伝写者の謬なり。応に住字と作して読むべし」と。私は云う「謬とは謬なり。下文に十四忍名を列して信忍・止忍・堅忍と云う。何ぞ写者の謬と云うや」と。一切菩薩行本源是故発心信心難等とは、自下六句は諸師釈明らかならず。今私が按ずるに、伏忍三心中に別に信忍を歎ずるなり。習忍以前の軽毛菩薩は大心を発すといえども、信根未だ立たず。その位なお退く。菩薩行の本と為すべからず。彼を簡んで此を顕す。ゆえにこの文あり。見者細かに思え。教化衆生覚中行とは（新本では他利自他悉平等と云う）。

経文：善覚菩薩四天王　乃至遺照

測師は云う「信忍を釈するに四あり。一に両偈ありて善覚地を釈す。二に一偈ありて離達地を明かす。三に一偈ありて明慧地を釈す。四に一偈ありて断障の分斉あり」と。蔵師は云う「前八行は上の三地三忍を誦し、下二行は結歎す」と。私は云う「自下の経文を披かんと欲すれば、先ず通じて五事あることを知るべし。一は諸地の名を標す。二は諸王位に対す。三は化境の寛狭を明かす。四は諦観の差別を明かす（この四つは諸位一一に別説し、前後定まらず。見て知るべし）。五は断惑を明かす。

英語訳

[Page 42, Upper]
Master Dōeki says: "Bhikṣus are śrāvakas. Bodhisattvas are Mahāyāna."

Sutra: "Five patience virtues marvelous dharma gates, fourteen noble beings can truly comprehend, three worthies and ten sages practicing in patience, only one Buddha can exhaust the source, Buddha-sangha-dharma ocean three jewel treasury, immeasurable merits gathered within... dwelling in pure lands"

Master Wŏnch'ŭk says: "The second twenty-five verses extensively praising the five patience have two parts: the first verse generally praises the five patience, the latter twenty-four verses separately praise the five patience." I say: "The two lines from 'Buddha-sangha-dharma' below are mostly attributed by various masters to the above text. However now attributing them below, their meaning is unclear. Also the final line is difficult to determine. If following Master Dōeki's intention, the first one and a half verses generally hymn the five patience, the next twenty-three and a half verses separately hymn the five patience." (I note: General hymning follows the text. Below quotation depends on this explanation, but the final line is difficult to determine.)

Sutra: "Five patience... up to gathered within"

Master Dōeki says: "First hymning persons and dharmas. Five patience is dharma, fourteen noble beings are persons. Next dividing cause and effect. Three worthies and ten sages are cause, the one Buddha is effect. Later clarifying the gathering of three jewels' merits into the treasury." I say: "A former worthy said: 'This takes the five patience as the three jewel treasury. Therefore the three jewels' merits are gathered within the five patience.'" This meaning is extremely good. Master Dōeki's intention resembles this. Master Ben also agrees. "Buddha-sangha-dharma" - the new edition says "Buddha-dharma-sangha." I say: "Sangha means saṅgha."

Sutra: "Ten virtues... up to dwelling in pure lands"

The first fascicle says: "Regarding the five patience, it should be five parts, but the text has extensions making five sections. The first has two verses praising outer ordinary beings - this is the extended number in the verses. The second from 'cultivation seeds' below, seven verses praising inner ordinary beings - this is the subjugation patience's thirty minds. The third from 'good awakening' below, ten verses praising faith patience. The fourth from 'blazing wisdom' below, eight verses praising accordance patience. The fifth from 'far-reaching' below, ten verses praising no-arising patience. The sixth, consecration ten verses praising extinction patience." I say: "Why do texts like 'equal wisdom' and 'consecration' belong exclusively to extinction patience texts? The final four lines require effort." Master Wŏnch'ŭk says: "From 'far-reaching' below, ten verses jointly explain no-arising and extinction patience." I say: "Texts like 'equal wisdom' are difficult to miss in this explanation. The final four lines are still difficult to determine. If following Master Jizang's intention, from 'three worthies and ten sages' below, four lines generally conclude praising the five patience." Master Ben's intention agrees. I say: "Though attributing to extinction has no serious fault, generally concluding the five patience generally follows the text."

Sutra: "Ten virtues bodhisattvas generate great mind, long separating from three realms' suffering wheel ocean, lower grade virtues cakra-scattered kings, upper grade ten virtues iron wheel kings"

All masters together say: "Hymning the preliminary practices before subjugation patience." Ten virtues - Master Dōeki says: "Initial minds practicing ten virtues, or the ten faiths are called ten virtues." Long separating from three realms - Master Jizang says: "Outer ordinary beings generating one thought of bodhi mind break beginningless existence-wheel. Therefore called long separating from three realms' suffering wheel ocean. Though the ten faiths haven't yet exited the three realms, having already generated great mind seeking to exit the three realms, already able to leave the three evil paths, collectively speaking of long separation." Master Dōeki says: "Together with all sentient beings separating from the three realms - this is generating great mind. Or śrāvaka and pratyekabuddha ultimate fruition transcends those three realms. Bodhisattva mind-generation already transcends the two vehicles, hence speaking thus."

[Page 43, Upper]
(I note: Probably missing the character 'yun') Perfect teaching's ten faiths sever three realms' delusions, long separating from suffering wheel. I say: "The mountain school often quotes this text as proof of the meaning that ten faiths sever view-delusions and conceptual delusions. However Prajñāpāramitā sutras have three teaching intentions. If following the shared and distinct [teachings], scholars should consider." Master Dōeki says: "Speaking of 'cakra-scattered' means having no wheel-jewel gathering things, scattering salary to nourish subjects. Because of ruling people, it's called cakra-scattered." Master Wŏnch'ŭk says: "Being numerous like scattered millet, from the analogy establishing the name 'cakra-scattered king.'" Master Ben makes two explanations: first agrees with Master Wŏnch'ŭk. Also says: "Like at kalpa's beginning dividing fragrant rice, using millet scattered and spread, called cakra-scattered king." I say: "Examining the Fundamental Activities Necklace lower fascicle: 'This person at that time dwelling is called faith-characteristic bodhisattva, also called provisional-name bodhisattva, also called name-only bodhisattva. That person briefly practices ten minds: namely faith mind, progress mind, mindfulness mind, wisdom mind, concentration mind, precept mind, dedication mind, dharma-protection mind, giving mind, vow mind. Again practicing ten minds: namely ten virtue dharmas, five precepts, eight precepts, ten precepts, six pāramitā precepts. This person again practices ten virtues - if one, two, three kalpas cultivating ten virtues receives six heavens' fruition rewards. Ten virtues have three grades: upper grade iron wheel transforming one world-system below, middle grade cakra-scattered king, lower grade human realm king. Complete with all affliction collections, immeasurable good karma also retreats and emerges. If meeting good spiritual friends learning Buddha-dharma, if one or two kalpas then entering dwelling positions. If not so, constantly sinking without emerging from dwelling, retreating from partial good roots.'"

Sutra: "Cultivation seeds... up to initial mind generation"

Master Wŏnch'ŭk says: "Hymning their correct positions." Seven treasures - Master Dōeki says: "First wheel-treasure, second elephant-treasure, third horse-treasure, fourth jewel-treasure, fifth treasury-minister treasure, sixth military-minister treasure, seventh beautiful-woman treasure. The former four types of wheel-kings all

[Page 43, Lower]
have seven treasures, but with differences in ascending and descending, like wheel-treasures having gold, silver, copper, iron differences." Master Wŏnch'ŭk quotes the Great Vibhāṣā saying: "Gold, silver, copper, iron quantities are respectively equal to four, three, two, one kroṣas."

Ten faiths, ten cessations, ten firm minds (the new edition says ten abodes, ten practices, ten dedications) - Master Wŏnch'ŭk says: "Ten faiths are namely ten understandings, also called ten abodes. Ten practices are called ten cessations. Ten dedications are called ten firm minds." My record presents different explanations and concludes: "I say dwelling-faith are similar. Transmission-copyists erred. Should be made the character 'dwelling' to read." I say: "Error is error. The below text lists fourteen patience names saying faith patience, cessation patience, firm patience. How can it be called copyist error?" "All bodhisattva practice fundamental source, therefore generating mind faith-mind difficult, etc." - from here six lines, various masters' explanations are unclear. Now I examine and say: among subjugation patience's three minds, separately praising faith patience. Prior to cultivation patience, light-feather bodhisattvas though generating great mind, faith-roots not yet established, their positions still retreat, cannot be the foundation of bodhisattva practice. Discriminating against that, revealing this, therefore having this text. Observers should think carefully. "Teaching and transforming sentient beings practicing in awakening" (the new edition says: benefiting others, self-other completely equal).

Sutra: "Good-awakening bodhisattvas four heavenly kings... up to remaining illumination"

Master Wŏnch'ŭk says: "Explaining faith patience has four parts: first having two verses explaining good-awakening ground, second having one verse clarifying separation-attainment ground, third having one verse explaining bright-wisdom ground, fourth having one verse on severing obstacles' limits." Master Jizang says: "The former eight verses recite the above three grounds' three patience, the lower two verses conclude praise." I say: "Wanting to unfold the sutra text below, first know there are generally five matters: first marking various grounds' names, second corresponding to various royal positions, third clarifying transformation realms' breadth and narrowness, fourth clarifying truth-contemplation differences (these four are separately explained for each position, sequence not fixed, can be known by seeing), fifth clarifying severing delusions.