一　護国鈔三巻 - 翻刻

翻刻

【五十頁上】
衆中天衆最勝。或得＿二聖果＿一。是實非＿レ化。故名＿二得道果實天
衆＿一。《割書：私云。有先德云得＿二道果＿一實之天｜衆也。又云得＿二道之果實＿一 天衆也。 》
經。佛告諸得乃至師子吼
四住開士八住菩薩者。《割書：新云。四地菩｜薩八地菩薩》師子吼者。藏云歎＿レ敎。
是了義決定之說。
經。如是如是乃至乃知斯事
液云。述＿二讃所說＿一文二。初標後釋。此初也。《割書：私云。此師云。此有＿二｜三歎＿一。一不可思議。》
《割書：二不可度量。三唯佛乃知。測意同。私｜ 云。新無＿二第二＿一。若爾不＿レ可＿二必爲＿一＿レ 三也。》
經。善男子其所乃至月光王分義功德《割書：依＿二液｜牒文＿一》
液測意云。釋＿二 上三歎＿一爲＿レ 三。初釋＿二不可思議＿一。次善男子此
功德藏下釋＿二不可度量＿一。後我今略述下釋＿二唯佛乃知＿一。
經。善男子其所乃至化亦不可思議
液意云。歎＿二不思議＿一 中。初標擧。二何以故下徵釋。三是故
般若下結。
經。善男子其所乃至佛藏不可思議
新云。善男子此十四忍諸佛法身。諸菩薩行不可思議不
可稱量。液云標擧。測云標＿レ宗略說。三忍者。藏液測意。同

【五十頁下】
云＿二伏忍三品＿一。三十忍者。藏液意同云。十地各三生成＿二 三
十忍＿一。行藏佛藏者。測云。行藏者前十三忍。佛藏者上寂滅
忍。由＿三此二種攝＿二諸功德＿一。名＿レ之爲＿レ藏。藏液意同。
經。何以故乃至解中行而行
液意云。第二徵釋中三。初略。次一切衆生下廣。三是以般
若下結。測意。何以故者。外人徵語。一切諸佛下。第三依＿レ宗
廣釋。文別有＿レ 三。初唯就＿二佛藏＿一明＿二不可思議＿一。《割書：私云。｜可＿レ決》次一
切衆生。合＿二釋二藏＿一明＿二不可思議＿一。後是故般若下雙＿二結二
藏＿一。明＿二不思議＿一。藏云。何以故下。廣述＿二 十四忍功能＿一。一切禮
生下擧＿レ空釋成。
經。一切諸佛乃至虚空故《割書：非相非無相者。或本云非無相故。諸師｜牒＿レ經不＿レ同也。新云。一切諸佛皆於般》
《割書：若波羅蜜多中生般若波羅蜜多中化般若波羅蜜多中滅而實諸佛生無所｜生化無所化滅無所滅第一無二非相非無相無自無他無來無去如虚空故》
液云。諸佛般若中成＿二菩提＿一也。是中滅￣トハ入也。是中化￣トハ轉
法輪也。而無生等者重釋也。謂生滅化而無＿二生滅＿一。無化無
自他等者。轉釋也。謂實相中無＿二自他第一無二＿一故。無他
不他者也《割書：■【国構えに考】無他不他者｜也下疑有漏落》非＿レ相非＿二無相＿一故不＿レ滅。無＿レ來無＿レ去
故不＿レ生。猶＿三如虛空不＿レ可＿二取著＿一《割書：私助顯云。初照＿二生滅化＿一。次遮＿二生｜滅化＿一。後明＿二照遮之所以＿一歟。若》

【五十一頁上】
《割書：準＿二新本＿一以＿二生化滅＿一爲＿二次第＿一也。｜此是成道轉法輪入滅之次第歟。》測云。釋＿二此文＿一有＿二兩說＿一。一云法
身無＿レ像。爲＿レ物故形＿二王宮現生雙林託＿一＿レ滅。隨＿レ感故應化其
用彌寂。故體無＿二生滅＿一。化無＿二自他＿一者。《割書：云云》第一無二者。境
智俱絕。非化非不化者。談＿二其寂＿一非化。據＿二其大用＿一非不
化。非相非無相者。有無俱無。《割書：云云》無來無去者。《割書：云云》又云
初約＿二化身＿一明＿二不思議＿一。生者智德。滅者斷德。化者恩德。或
可＿下通依＿二受用法身＿一作＿中 上生等釋＿上。次無自他相等者。逐＿レ難
重釋。於＿レ 中有＿レ 二。先法後喩。法後有＿二 五義＿一。展轉相釋。 一無
自他者。釋＿二 上無化＿一。既無＿二自他＿一如何有＿レ化。二第一無二
者。釋＿二無自他＿一。第一義中無＿二自他二＿一故。三非化非不化者。
《割書：云云》《割書：自下不＿レ明故略不＿レ出。｜若欲＿二準釋＿一更思釋＿レ之》私云。佛意多含義門無邊。故龍樹
天台自在作＿レ釋。故今加＿レ釋云。生者報身。滅者法身。化者
應身。即＿レ 三而一。即＿レ 一而三。雖＿二生滅化＿一非＿二生滅化＿一。或可＿レ
云＿二生滅化者應身。無生滅化者報身。無自他等者法身＿一。若
約＿二 二身＿一。可＿レ云【二点脫】生滅化者應身。無生滅化等者眞身＿一。若約＿二
一身＿一。可＿レ云＿下用雖＿二生滅化＿一而體無＿中生滅化＿上也。
經。一切衆生乃至解中行而行

【五十一頁下】
液云。廣釋＿レ文二。初釋。二法相下結。測云。第二合＿二釋二藏＿一
明＿二不思議＿一。文別有＿レ 二。先釋。後是以下結。
經。一切衆生乃至如虛空故
測意云。釋中有＿レ 二。初人法相對辨＿二不思議＿一。後境智相對
辨＿二不思議＿一。液意同＿レ之。
經。一切衆生乃至寂然空故
新云。善男子一切衆生。性無生滅由諸法集幻化有蘊處
界相無合無散法同法性寂然空故。一切衆生自性清淨
所作諸行無縛無解非因非果非不因果。諸苦受行煩惱
所知我相人相知見受者一切空故。液測意云。初一切衆
生下明＿二 人空＿一。後一切法集下明＿二法空＿一。《割書：私案＿二新本＿一。一切衆生下｜至＿二法集幻化＿一爲＿二 人空＿一。》
《割書：五陰下至＿二寂然｜空＿一爲＿二法空＿一。》無生滅者。《割書：私云。顯＿二苦｜果空＿一歟》無縛解者。《割書：私云。顯＿二惑｜業空＿一歟》非因
非不因果者。《割書：私云。惑業空故非＿レ因也。苦果空故非＿レ果也。善｜惡不＿レ亡故亦非＿二不因果＿一。已上三句藏意似＿レ之。》煩惱我
人知見受者者。測云。煩惱者出＿二能執法＿一。所謂我見。我人
等者。辨＿二所執衆多名＿一。一我二人三知者四見者五受者。
《割書：私云。此解甚善。｜順＿二新本意＿一云云》我所者者。測云。辨＿二我所空＿一。前五種我皆我
所。第一我所乃至第五受者所。總標＿二 五種＿一。故言＿二我所＿一。 一

現代語訳

【五十頁上】
衆中で天衆が最勝である。或いは聖果を得ている。これは実であって化ではない。ゆえに得道果実天衆と名づける。（私は云う。ある先徳は「道果を得た実の天衆なり」と云う。また「道の果実を得た天衆なり」とも云う。）

経文：仏告諸得　乃至　師子吼

四住開士八住菩薩とは（新本では「四地菩薩八地菩薩」）、師子吼とは、蔵師は云う「教えを嘆ずる。これは了義決定の説である」と。

経文：如是如是　乃至　乃知斯事

液師は云う「所説を述讃する文二つ。初めに標し後に釈す。これは初めなり」と。（私は云う。この師は云う「これに三つの嘆がある。一に不可思議。二に不可度量。三に唯仏乃知」と。測師の意も同じ。私は云う「新本には第二がない。もしそうなら必ずしも三つとすることはできない」と。）

経文：善男子其所　乃至　月光王分義功徳（液師の牒文に依る）

液師・測師の意は云う「上の三嘆を釈して三つとなす。初めに不可思議を釈す。次に善男子此功徳蔵下で不可度量を釈す。後に我今略述下で唯仏乃知を釈す」と。

経文：善男子其所　乃至　化亦不可思議

液師の意は云う「不思議を嘆ずる中で、初めに標挙し、二に何以故下で徴釈し、三に是故般若下で結ぶ」と。

経文：善男子其所　乃至　仏蔵不可思議

新本は云う「善男子、この十四忍は諸仏法身、諸菩薩行不可思議不可称量なり」と。液師は云う「標挙」と。測師は云う「宗を標し略説する」と。三忍とは、蔵師・液師・測師の意は同じく

【五十頁下】
「伏忍三品」と云う。三十忍とは、蔵師・液師の意は同じく云う「十地各々三生にて三十忍を成す」と。行蔵仏蔵とは、測師は云う「行蔵とは前の十三忍。仏蔵とは上の寂滅忍。この二種によって諸功徳を摂するので、これを名づけて蔵とする」と。蔵師・液師の意も同じ。

経文：何以故　乃至　解中行而行

液師の意は云う「第二徴釈の中に三つ。初めに略し、次に一切衆生下で広げ、三に是以般若下で結ぶ」と。測師の意では、何以故とは外人の徴語。一切諸仏下第三は宗に依って広釈する。文別に三つあり。初めにただ仏蔵について不可思議を明かす（私は云う「決すべし」）。次に一切衆生では二蔵を合釈して不可思議を明かす。後に是故般若下で二蔵を双結して不思議を明かす。蔵師は云う「何以故下では広く十四忍の功能を述べる。一切衆生下では空を挙げて釈成する」と。

経文：一切諸仏　乃至　虚空故（非相非無相については、或る本は非無相故と云う。諸師の経の牒し方が同じでない。新本は云う「一切諸仏皆般若波羅蜜多中に於いて生じ、般若波羅蜜多中に化し、般若波羅蜜多中に滅するも、而も実に諸仏は生ずるに所生なく、化するに所化なく、滅するに所滅なし。第一無二、非相非無相、無自無他、無来無去、虚空の如き故なり」）

液師は云う「諸仏は般若中に菩提を成ずるなり。この中の滅とは入なり。この中の化とは転法輪なり。而無生等とは重釈なり。謂く生滅化すれども生滅なし。無化無自他等とは転釈なり。謂く実相中に自他第一無二なき故。無他不他者なり（疑わしくは漏落ありか）。相に非ず無相に非ざる故に滅せず。来なく去なき故に生ぜず。猶お虚空の取著すべからざるが如し」と。（私は助けて顕して云う「初めに生滅化を照らし、次に生滅化を遮し、後に照遮の所以を明かすか。もし

【五十一頁上】
新本に準じて生化滅を次第とするなり。これは成道転法輪入滅の次第か」）。測師は云う「この文を釈するに両説あり。一つに云う、法身は像なし。物のために故に王宮に形を現じ生じ、双林に滅を託す。感に随う故に応化し、その用いよいよ寂なり。故に体に生滅なし。化に自他なしとは（云云）。第一無二とは境智倶に絶す。非化非不化とは、その寂を談じて化に非ず、その大用に据えて不化に非ず。非相非無相とは有無倶になし（云云）。無来無去とは（云云）。また云う、初めに化身について不思議を明かす。生とは智徳。滅とは断徳。化とは恩徳。或いは通じて受用法身に依って生等の釈をなすべし。次に無自他相等とは、難を逐って重釈す。この中に二あり。先ず法、後に喩。法の後に五義あり。展転相釈す。一に無自他とは上の無化を釈す。既に自他なし、如何に化あらん。二に第一無二とは無自他を釈す。第一義中に自他二なき故。三に非化非不化とは（云云）（以下明らかでないので略して出さず。もし準釈を欲せばさらに思って釈せよ）」と。私は云う「仏意は多含で義門は無辺なり。故に龍樹・天台は自在に釈を作る。故に今釈を加えて云う。生とは報身。滅とは法身。化とは応身。三に即して一なり。一に即して三なり。生滅化すといえども生滅化に非ず。或いは云うべし『生滅化とは応身。無生滅化とは報身。無自他等とは法身』と。もし二身について云えば『生滅化とは応身。無生滅化等とは真身』と云うべし。もし一身について云えば『用は生滅化すといえども而も体は生滅化なし』と云うべし」と。

経文：一切衆生　乃至　解中行而行

【五十一頁下】
液師は云う「広釈の文二つ。初めに釈し、二に法相下で結ぶ」と。測師は云う「第二は二蔵を合釈して不思議を明かす。文別に二つあり。先ず釈し、後に是以下で結ぶ」と。

経文：一切衆生　乃至　如虚空故

測師の意は云う「釈の中に二つあり。初めに人法相対して不思議を弁じ、後に境智相対して不思議を弁ず」と。液師の意も同じ。

経文：一切衆生　乃至　寂然空故

新本は云う「善男子、一切衆生の性は無生滅なり。諸法集によって幻化し、蘊処界相あれども無合無散、法は法性に同じて寂然空なる故なり。一切衆生自性清浄、所作の諸行は無縛無解、非因非果、非不因果なり。諸苦受行、煩悩所知、我相人相知見受者、一切空なる故なり」と。液師・測師の意は云う「初めの一切衆生下は人空を明かし、後の一切法集下は法空を明かす」と（私は新本を案ずるに、一切衆生下から法集幻化に至るまでを人空とし、五陰下から寂然空に至るまでを法空とする）。無生滅とは（私は云う「苦果空を顕すか」）、無縛解とは（私は云う「惑業空を顕すか」）、非因非不因果とは（私は云う「惑業空の故に因に非ざるなり。苦果空の故に果に非ざるなり。善悪亡びざる故にまた不因果に非ざるにも非ず。已上三句、蔵師の意これに似る」）。煩悩我人知見受者とは、測師は云う「煩悩とは能執法を出す。謂く我見なり。我人等とは所執の衆多の名を弁ず。一に我、二に人、三に知者、四に見者、五に受者」と（私は云う「この解甚だ善し。新本の意に順う」と）。我所者とは、測師は云う「我所空を弁ず。前の五種の我は皆我所なり。第一我所乃至第五受者所。総じて五種を標す。故に我所と言う」と。一

英語訳

【Page 50 Upper】
Among the assembly, the heavenly beings are supreme. Some have attained the fruit of sagehood. This is real, not a manifestation. Therefore they are called "the heavenly assembly that has attained the way-fruit-reality." (I say: A previous worthy said "This refers to the heavenly assembly that has truly attained the way-fruit." Also said "This refers to the heavenly assembly that has attained the fruit-reality of the way.")

Sūtra: "Buddha told those who had attained... to... lion's roar"

The four-stage bodhisattvas and eight-stage bodhisattvas (the new version says "fourth ground bodhisattvas, eighth ground bodhisattvas"). Regarding the lion's roar, Master Zō says: "This praises the teaching. This is definitive discourse of ultimate meaning."

Sūtra: "Thus, thus... to... only then knowing these matters"

Master Eki says: "The text describing and praising what was taught has two parts: first establishing, then explaining. This is the first part." (I say: This master says "This has three praises: first, the inconceivable; second, the immeasurable; third, only Buddha knows." Master Soku's meaning is the same. I say: "The new version lacks the second. If so, it cannot necessarily be three.")

Sūtra: "Good sons, what... to... King Moonlight's divisions and meanings of merit" (Following Master Eki's citation of text)

Masters Eki and Soku mean: "Explaining the above three praises makes three parts: first explaining the inconceivable; next, from 'Good sons, this merit treasury' down, explaining the immeasurable; lastly, from 'I now briefly describe' down, explaining 'only Buddha knows.'"

Sūtra: "Good sons, what... to... transformation is also inconceivable"

Master Eki's meaning says: "In praising the inconceivable, first establishing and raising up, second from 'Why is this so?' down, questioning and explaining, third from 'Therefore prajñā' down, concluding."

Sūtra: "Good sons, what... to... Buddha-treasury inconceivable"

The new version says: "Good sons, these fourteen tolerances are the dharma-bodies of all buddhas, the practices of bodhisattvas, inconceivable and immeasurable." Master Eki says: "Establishing and raising up." Master Soku says: "Establishing the principle and briefly explaining." Regarding the three tolerances, Masters Zō, Eki, and Soku's meanings are the same,

【Page 50 Lower】
saying "the three grades of forbearance tolerance." Regarding the thirty tolerances, Masters Zō and Eki's meanings are the same, saying "each of the ten grounds has three lifetimes, forming thirty tolerances." Regarding practice-treasury and Buddha-treasury, Master Soku says: "Practice-treasury refers to the previous thirteen tolerances; Buddha-treasury refers to the above nirvanic tolerance. Through these two types encompassing all merits, they are called treasuries." Masters Zō and Eki's meanings are the same.

Sūtra: "Why is this so... to... acting within understanding while acting"

Master Eki's meaning says: "In the second questioning and explaining, there are three parts: first brief, next from 'all sentient beings' down, extensive, third from 'therefore prajñā' down, concluding." In Master Soku's meaning, "Why is this so?" is the outsider's questioning language. From "All buddhas" down, the third extensively explains based on the principle. The text has three distinct parts: first, only regarding the Buddha-treasury clarifying the inconceivable (I say: "This can be decided"); next, "all sentient beings" combines and explains the two treasuries clarifying the inconceivable; lastly, from "therefore prajñā" down, doubly concluding the two treasuries clarifying the inconceivable. Master Zō says: "From 'Why is this so?' down extensively describes the functions of the fourteen tolerances. From 'All sentient beings' down raises emptiness to explain and establish."

Sūtra: "All buddhas... to... like empty space therefore" (Regarding "neither characteristics nor without characteristics," some versions say "therefore not without characteristics." The masters' citations of the sūtra differ. The new version says: "All buddhas are born in prajñāpāramitā, transform in prajñāpāramitā, are extinguished in prajñāpāramitā, yet truly the buddhas' birth has nothing born, transformation has nothing transformed, extinction has nothing extinguished. Ultimate without two, neither characteristics nor without characteristics, without self without other, without coming without going, like empty space therefore.")

Master Eki says: "The buddhas achieve enlightenment within prajñā. 'Extinction' here means entering; 'transformation' here means turning the dharma wheel. 'Yet without birth, etc.' is repeated explanation, meaning though there is birth, death, and transformation, there is no birth or death. 'Without transformation, without self or other, etc.' is further explanation, meaning in true characteristics there is no 'self-other, ultimate without two,' therefore no-other, not-no-other (suspiciously there may be omissions). Neither characteristics nor without characteristics, therefore no extinction. Without coming, without going, therefore no birth. Just like empty space cannot be grasped or attached to." (I help clarify saying: "First illuminating birth-death-transformation, next obstructing birth-death-transformation, lastly clarifying the reason for illumination and obstruction? If

【Page 51 Upper】
following the new version taking birth-transformation-extinction as sequence. This would be the sequence of achieving enlightenment, turning the dharma wheel, and entering extinction?") Master Soku says: "Explaining this text has two theories. One says the dharma-body has no form; for the sake of beings it manifests form in the royal palace showing birth, entrusts extinction to the twin sal trees. Responding according to conditions therefore responding and transforming, the function becomes increasingly tranquil, therefore the essence has no birth or death. 'Transformation without self or other' (etc.). 'Ultimate without two' means realm and wisdom are both cut off. 'Neither transformation nor non-transformation' means discussing its tranquility it's not transformation, according to its great function it's not non-transformation. 'Neither characteristics nor without characteristics' means both existence and non-existence are absent (etc.). 'Without coming, without going' (etc.). Also saying: first, regarding the transformation-body clarifying the inconceivable. Birth is wisdom-virtue; extinction is elimination-virtue; transformation is compassion-virtue. Or generally following the enjoyment dharma-body making explanations of birth, etc. Next, 'without self-other characteristics, etc.' pursuing difficulties with repeated explanation. Within this there are two: first dharma, then analogy. After dharma there are five meanings mutually explaining each other. First, 'without self-other' explains the above 'without transformation' - already without self-other, how can there be transformation? Second, 'ultimate without two' explains 'without self-other' - in the ultimate truth there are no self-other two, therefore. Third, 'neither transformation nor non-transformation' (etc.) (From here down it's unclear so briefly not presented. If wanting comparative explanation, think further and explain it)." I say: "Buddha's intention contains much, doctrinal approaches are limitless. Therefore Nāgārjuna and Tiantai freely make explanations. Therefore now adding explanation saying: birth is the reward-body; extinction is the dharma-body; transformation is the response-body. Three becoming one, one becoming three. Though birth-death-transformation, not birth-death-transformation. Or one could say 'birth-death-transformation is the response-body; no birth-death-transformation is the reward-body; without self-other, etc., is the dharma-body.' If regarding two bodies, one could say 'birth-death-transformation is the response-body; no birth-death-transformation, etc., is the true body.' If regarding one body, one could say 'though function involves birth-death-transformation, the essence has no birth-death-transformation.'"

Sūtra: "All sentient beings... to... acting within understanding while acting"

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Master Eki says: "The extensive explanation text has two parts: first explaining, second from 'dharma characteristics' down, concluding." Master Soku says: "The second combines and explains the two treasuries clarifying the inconceivable. The text has two distinct parts: first explaining, then from 'therefore' down, concluding."

Sūtra: "All sentient beings... to... like empty space therefore"

Master Soku's meaning says: "Within the explanation there are two parts: first, person and dharma in mutual opposition clarifying the inconceivable; second, realm and wisdom in mutual opposition clarifying the inconceivable." Master Eki's meaning is the same.

Sūtra: "All sentient beings... to... tranquilly empty therefore"

The new version says: "Good sons, all sentient beings' nature is without birth-death. Through the collection of various dharmas there is phantom transformation, though there are aggregate-sense-field-element characteristics, there is no combination or scattering. Dharmas are the same as dharma-nature, tranquilly empty therefore. All sentient beings' self-nature is pure; the various actions performed are without bondage, without liberation, neither cause nor effect, not non-cause-effect. Various suffering-experiences-actions, affliction-knowledge-objects, self-characteristics, person-characteristics, knowledge-views, experiencers—all empty therefore." Masters Eki and Soku's meaning says: "First, from 'all sentient beings' down clarifies person-emptiness; second, from 'collection of all dharmas' down clarifies dharma-emptiness." (I examine the new version: from 'all sentient beings' down to 'dharma collection phantom transformation' is person-emptiness; from 'five aggregates' down to 'tranquilly empty' is dharma-emptiness.) "Without birth-death" (I say: "Does this reveal suffering-fruit emptiness?"); "without bondage-liberation" (I say: "Does this reveal affliction-karma emptiness?"); "neither cause nor not-cause-fruit" (I say: "Due to affliction-karma emptiness, therefore not cause. Due to suffering-fruit emptiness, therefore not effect. Since good and evil don't perish, also not non-cause-effect. The above three sentences, Master Zō's meaning seems similar"). Regarding "afflictions, self, person, knowledge-views, experiencer," Master Soku says: "Afflictions means presenting the grasping dharmas, namely self-view. Self, person, etc., means distinguishing the many names of what is grasped: first self, second person, third knower, fourth seer, fifth experiencer." (I say: "This explanation is excellent, according with the new version's meaning.") Regarding "self-possessions," Master Soku says: "This clarifies self-possession emptiness. The previous five types of self are all self-possessions: first self-possession down to fifth experiencer-possession. Generally establishing the five types, therefore saying self-possessions." First