一　護国鈔三巻 - 翻刻

翻刻

【五十二頁上】
切苦受行空故者。測云。苦苦壞苦行苦皆名＿二苦受＿一。即此三
受皆有爲行。《割書：云云》液云。此我我所一切有漏故苦。妄著故
受。有爲遷流故行。迷者謂有智照＿二知空＿一。我人既空。衆生
焉有＿二縛解因果＿一。一切亦然。五陰無合等者。法空可＿レ知。寂
然空故者。藏屬＿二 下句＿一。不＿レ順＿二新本＿一。諸師屬＿レ 上。
經。法境界空乃至無心得
測云。第二境智相對辨＿二不思議＿一。初辨＿二境空＿一。後般若無知下
釋＿二智空＿一。液意同＿レ之。法境空者。測云。明＿二總空＿一。《割書：私云。法字｜可＿レ思。》空
無相不轉者。《割書：新云。空無相無作。測云。不轉是無願三｜昧境。以苦集染不可得。爲無染淨故。》不顚倒者。《割書：新｜云》
《割書：不順｜顚倒》不順幻化者。《割書：新文｜同＿レ之》無三寶等。私云。大經說＿二 十一空＿一 中。
初云無＿二如來法僧＿一。後云如來法僧佛性。如＿レ是四法常樂我
淨故不＿二名爲＿一＿レ空。疏云。前云＿レ無者。無＿二理外横計＿一。後言＿二不
無＿一者。即理內正法。《割書：云云》《割書：今經準知｜學者善思》無知無見不行不緣不
同《割書：新云。｜不捨》不受等者。測云。第二智空有＿レ 三。初法次喩。後法
相下合。此《割書：■【国構えに考】此疏｜作比》度名＿レ知。推求言＿レ見。歷＿レ境稱＿レ行。籌慮名＿レ
緣。招＿レ果名＿レ因。領納名＿レ受。液云。照＿二無相之眞心＿一無＿二分別＿一
故無＿レ知。不＿レ取＿レ相故無＿レ見。不＿二起作＿一故無＿レ行。不＿下依＿二他境＿一

【五十二頁下】
生＿上故無＿レ緣。無＿二前後念＿一故無＿レ因。不＿二執著＿一故無＿レ受。此明＿二般
若體＿一也。《割書：私云｜不＿レ詳》不得一切照相故等者。《割書：新云。正住觀察而無照｜相行斯道者如虛空故》
測云。此下明＿レ用也。前言＿二無知＿一者非＿レ如＿二木石大虛之流＿一
也。蓋是心體寂滅無＿二取相之知＿一也。故雖＿レ無＿二照相＿一。而智冥
妄惑喪失名爲＿二行道＿一。無行之行故如＿二虛空＿一。何可有心得等
者。《割書：新云。有所得心無｜所得心皆不可得。》液云。總結＿二般若＿一。不出故不＿レ可＿下以＿二有心＿一
得＿上。不滅故不＿レ可＿下以＿二無心＿一得＿上。
經。是以般若乃至行而行
新云。是以般若非即五蘊非離五蘊。非即衆生非離衆生。
非即境界非離境界。非即行解非離行解。如是等相不可
思量。測云。第二結＿二 上四義＿一。
經。是故般若乃至他亦不可思議
新云。是故一切菩薩摩訶薩。所修諸行未至究竟而於中
行。一切諸佛知如幻化得無住相。而於中化故十四忍不
可思量。測云。第三雙結＿二 二藏不可思議＿一。文有＿レ 二。初依＿レ智
總結。而一切諸菩薩下。《割書：有本云。諸｜佛菩薩》第二約＿レ 人別結。
經。善男子此功德乃至月光王分義功德

【五十三頁上】
新云。善男子汝今所說此功德藏大有利益。一切衆生假
使無量恆河沙數十地菩薩說是功德百千億分如海一
渧。三世諸佛如實能知一切賢聖悉皆稱讚。是故我言略
述所說少分功德。測液意云。善男子至＿二 一渧＿一。釋＿二不可度
量＿一。我今略述至＿二月光王分義＿一。釋＿二唯佛能知＿一。若準＿二新本＿一難＿レ
分＿二 二文＿一。又上標無＿二不可度量＿一。見者細思。如海一渧者。測
云。王說如＿レ海。灌頂菩薩如＿二 一滴＿一。藏有＿二 二解＿一。一如＿二測解＿一。
又解。月光說如＿二 一渧＿一。十地菩薩說如＿レ海。液云。般若是一
切諸佛功德之藏。豈灌頂月光之所＿二能盡＿一哉。故所＿レ說者
如＿二海一渧＿一。《割書：私按＿二新舊經意＿一。｜液解爲＿レ善。》
經。善男子是十四乃至現身得報
新云。善男子此十四忍。十方世界過去現在一切菩薩之
所修行。一切諸佛之所顯示未來諸佛菩薩摩訶薩亦復
如是。液云。三勸修。《割書：云云》測云。第三難＿レ《割書：■【国構えに考】難疏｜作歎》用勸＿レ修。乃至
有＿二 二利益＿一。一超＿二 諸苦難＿一。二現身得＿レ報得＿二聖果等＿一。信忍上
忍者。《割書：新云。住忍行忍廻向忍歡喜忍離垢忍發光忍焰慧忍 ｜難勝忍現前忍遠行忍不動忍善慧忍法雲忍正覺忍。》
經。時諸衆中乃至波羅蜜

【五十三頁下】
新云。是時十億同名虛空藏菩薩摩訶薩與無量無數諸
來大衆歡喜踊躍。承佛威神普見十方恆沙諸佛各於道
場說十四忍。如我世尊所說無異各各歡喜。如說修行般
若波羅蜜多。液云。第三時衆度《割書：■【国構えに考】度當｜作慶字》奉。測云。第三大衆
供養。藏云。大衆聞法獲益散華供養。十《割書：■【国構えに考】十｜恐衍》十八梵者。三
禪各三。第四禪有＿レ 九。福生福愛廣果無相五淨居。私云。
此一段經文不＿レ明。諸師不＿レ委。學者可＿レ思。
經。佛告大王乃至爲若此 《割書：私牒＿二｜經文＿一》
液云。此下第二別答＿二第三問＿一。文三。初牒＿レ問。二正答。三得
盆。藏測同＿レ之。《割書：私云得益可＿レ｜思如＿レ前》
經。佛告大王汝先言云何衆生相可化《割書：新云。汝先問云後｜以何相而住觀察》
牒＿レ問
經。若以幻化乃至爲若此
液云。正答文三。初略答。二衆生識下廣答。三大王若菩薩
下結答。測云。文二。初略答。後廣釋。
經。若以幻化乃至行化衆生
新云。應如是觀以幻化身而見幻化。正住平等無有彼我

現代語訳

【五十二頁上】
一切苦受行空故とは、測師は云う「苦苦・壊苦・行苦を皆苦受と名づける。すなわちこの三受は皆有為の行である」と。液師は云う「この我・我所は一切有漏の故に苦である。妄著の故に受である。有為遷流の故に行である。迷者はこれを有りと謂うが、智が照らして空を知る。我・人が既に空なら、衆生にどうして縛・解・因・果があろうか。一切もまた然り。五陰無合等とは、法空が知られる。寂然空故については、蔵師は下句に属させるが、新本に順わない。諸師は上に属させる」と。

経文：法境界空　乃至　無心得

測師は云う「第二は境智相対して不思議を弁ずる。初めに境空を弁じ、後に般若無知下で智空を釈す」と。液師の意も同じ。法境空については、測師は云う「総空を明かす」と（私は云う「法字は思うべし」）。空・無相・不転については（新本では「空・無相・無作」。測師は云う「不転は無願三昧の境である。苦集の染が不可得なので、染浄なき故である」）、不顛倒については（新本では「不順顛倒」）、不順幻化については（新文も同じ）、無三宝等について。私は云う「大経は十一空を説く中で、初めに如来・法・僧なしと云い、後に如来・法・僧・仏性は、かくの如き四法は常楽我浄故に空と名づけずと云う。疏は云う『前に無と云うのは、理外の横計を無とする。後に不無と言うのは、すなわち理内の正法である』と。今経も準じて知るべし、学者よく思え」と。無知・無見・不行・不縁・不同（新本では「不捨」）・不受等については、測師は云う「第二智空に三つあり。初めに法、次に喩、後に法相下で合する。この（疏では比と作る）度を知と名づける。推求を見と言う。境を歴るを行と称する。籌慮を縁と名づける。果を招くを因と名づける。領納を受と名づける」と。液師は云う「無相の真心を照らせば分別なき故に無知。相を取らざる故に無見。起作せざる故に無行。他境に依って

【五十二頁下】
生ぜざる故に無縁。前後の念なき故に無因。執著せざる故に無受。これは般若の体を明かすなり」と（私は云う「詳らかならず」）。一切照相を得ざる故等については（新本では「正しく観察に住して而も照相なく、この道を行ずる者は虚空の如き故なり」）、測師は云う「この下は用を明かす。前に無知と言うのは木石大虚の流の如くではない。蓋しこれは心体寂滅にして取相の知なきなり。故に照相なしといえども、而も智は冥じ妄惑は喪失して、これを行道と名づける。無行の行故に虚空の如し。何ぞ心得ありうべきか等については（新本では「有所得心・無所得心は皆不可得なり」）、液師は云う「総じて般若を結ぶ。出でざる故に有心をもって得べからず。滅せざる故に無心をもって得べからず」と。

経文：是以般若　乃至　行而行

新本は云う「是の故に般若は五蘊に即せず五蘊を離れず。衆生に即せず衆生を離れず。境界に即せず境界を離れず。行解に即せず行解を離れず。是の如き等の相は思量すべからず」と。測師は云う「第二は上の四義を結ぶ」と。

経文：是故般若　乃至　他亦不可思議

新本は云う「是の故に一切菩薩摩訶薩の修する所の諸行は未だ究竟に至らずして而も中に於いて行ず。一切諸仏は幻化の如くなるを知り無住相を得て、而も中に於いて化す。故に十四忍は思量すべからず」と。測師は云う「第三は二蔵不可思議を双結する。文に二つあり。初めに智に依って総結し、而も一切諸菩薩下（ある本では「諸仏菩薩」）第二は人について別結する」と。

経文：善男子此功徳　乃至　月光王分義功徳

【五十三頁上】
新本は云う「善男子、汝が今説く所のこの功徳蔵は大いに利益あり。一切衆生たとい無量恒河沙数の十地菩薩ありてこの功徳を説くとも百千億分の海の一滴の如し。三世諸仏は如実に能く知り、一切賢聖は悉く皆称讃す。是の故に我は言う、略して所説の少分の功徳を述べん」と。測師・液師の意は云う「善男子から一滴に至るまでは不可度量を釈し、我今略述から月光王分義に至るまでは唯仏能知を釈する。もし新本に準ずれば二文を分けがたい。また上の標に不可度量がない。見る者は細かく思え」と。海の一滴については、測師は云う「王の説を海の如しとし、灌頂菩薩を一滴の如しとする」と。蔵師に二解あり。一つは測師の解の如し。また解して、月光の説を一滴の如しとし、十地菩薩の説を海の如しとする。液師は云う「般若は一切諸仏功徳の蔵である。どうして灌頂・月光の能く尽くす所であろうか。故に説く所の者は海の一滴の如し」と（私は新旧経の意を按ずるに、液師の解が善い）。

経文：善男子是十四　乃至　現身得報

新本は云う「善男子、この十四忍は十方世界の過去現在の一切菩薩の修行する所、一切諸仏の顕示する所、未来の諸仏菩薩摩訶薩もまた復た是の如し」と。液師は云う「三に修を勧める」と。測師は云う「第三は（疏では嘆と作る）用を難じて修を勧める。乃至二利益あり。一に諸苦難を超え、二に現身に報を得て聖果等を得る」と。信忍・上忍については（新本では「住忍・行忍・回向忍・歓喜忍・離垢忍・発光忍・焰慧忍・難勝忍・現前忍・遠行忍・不動忍・善慧忍・法雲忍・正覚忍」）。

経文：時諸衆中　乃至　波羅蜜

【五十三頁下】
新本は云う「この時十億の同名虚空蔵菩薩摩訶薩は無量無数の諸来大衆と共に歓喜踊躍し、仏威神を承けて普く十方恒沙諸仏を見る。各々道場に於いて十四忍を説き、我が世尊の説く所の如く異なることなく、各々歓喜し、説の如く般若波羅蜜多を修行す」と。液師は云う「第三は時衆慶奉」と。測師は云う「第三は大衆供養」と。蔵師は云う「大衆法を聞いて益を獲、華を散じて供養す」と。十（十は衍字か）八梵については、三禅各三、第四禅に九あり。福生・福愛・広果・無相・五浄居。私は云う「この一段の経文は明らかでない。諸師は委らかでない。学者思うべし」と。

経文：仏告大王　乃至　為若此（私は経文を牒す）

液師は云う「この下第二は別して第三問に答える。文に三つ。初めに問を牒し、二に正答、三に得益」と。蔵師・測師も同じ（私は云う「得益は思うべし、前の如く」）。

経文：仏告大王汝先言云何衆生相可化（新本では「汝先ず問う『後に何の相をもって而も観察に住するか』」）

問を牒す。

経文：若以幻化　乃至　為若此

液師は云う「正答の文に三つ。初めに略答、二に衆生識下で広答、三に大王若菩薩下で結答」と。測師は云う「文に二つ。初めに略答、後に広釈」と。

経文：若以幻化　乃至　行化衆生

新本は云う「応に是の如く観ずべし。幻化身をもって而も幻化を見、正しく平等に住して彼我あることなし」と。

英語訳

【Page 52 Upper】
Regarding "all suffering-experience-actions are empty," Master Soku says: "Suffering from suffering, suffering from decay, and suffering from formations are all called 'suffering-experience.' These three experiences are all conditioned formations." Master Eki says: "This self and self-possessions are suffering due to being entirely defiled, experience due to false attachment, action due to conditioned transmigration. The deluded consider them existent, but wisdom illuminates and knows emptiness. If self and person are already empty, how can sentient beings have bondage-liberation or cause-effect? Everything else is the same. Regarding 'five aggregates without combination, etc.,' dharma-emptiness can be understood. Regarding 'tranquilly empty therefore,' Master Zō connects it to the following sentence, not following the new version. The various masters connect it above."

Sūtra: "Dharma-realm emptiness... to... no mind-attainment"

Master Soku says: "The second clarifies the inconceivable through mutual opposition of realm and wisdom. First clarifying realm-emptiness, then from 'prajñā without knowledge' down explaining wisdom-emptiness." Master Eki's meaning is the same. Regarding dharma-realm emptiness, Master Soku says: "Clarifying total emptiness" (I say: "The character 'dharma' should be contemplated"). Regarding emptiness, no-characteristics, non-turning (the new version says "emptiness, no-characteristics, non-action." Master Soku says: "Non-turning is the realm of the wishless samādhi. Since the defilement of suffering and accumulation is unattainable, there is no defilement or purity"), regarding non-inversion (the new version says "not following inversion"), regarding not following phantom transformation (the new text is the same), regarding no Three Jewels, etc. I say: "The Great Sūtra explains eleven emptinesses, first saying there are no Tathāgata, Dharma, or Saṅgha, then saying Tathāgata, Dharma, Saṅgha, and Buddha-nature—these four dharmas are permanent, blissful, self, and pure, therefore not called empty. The commentary says: 'Previously saying "without" means negating conceptual constructions outside principle. Later saying "not without" refers to the true dharma within principle.'" Today's sūtra should be understood similarly; scholars should think well. Regarding no-knowledge, no-seeing, non-acting, non-conditioning, non-same (the new version says "non-abandoning"), non-receiving, etc., Master Soku says: "The second wisdom-emptiness has three parts: first dharma, next analogy, then from 'dharma-characteristics' down, combining. This (the commentary writes 'comparison') measuring is called knowledge. Investigating and seeking is called seeing. Traversing realms is called acting. Planning and considering is called conditioning. Attracting results is called cause. Receiving and accepting is called receiving." Master Eki says: "Illuminating the true mind of no-characteristics, having no discrimination, therefore no knowledge. Not grasping characteristics, therefore no seeing. Not arising or acting, therefore no action. Not depending on other realms to

【Page 52 Lower】
arise, therefore no conditioning. Having no before-and-after thoughts, therefore no cause. Not grasping or clinging, therefore no receiving. This clarifies the essence of prajñā" (I say: "Not detailed"). Regarding "not attaining all illumination-characteristics, etc." (the new version says: "Correctly dwelling in observation yet without illumination-characteristics; those who practice this way are like empty space"), Master Soku says: "From here down clarifies function. Previously saying 'no knowledge' is not like wood, stone, or the great void. Rather, this is the mind-essence in tranquil extinction without the knowledge of grasping characteristics. Therefore, though without illumination-characteristics, wisdom becomes mysterious and deluded attachments are lost—this is called practicing the way. Being action of no-action, it is like empty space." Regarding "How can there be mind-attainment, etc." (the new version says: "Both minds with attainment and minds without attainment are unattainable"), Master Eki says: "Generally concluding prajñā. Not emerging, therefore unattainable through having mind. Not extinguished, therefore unattainable through no mind."

Sūtra: "Therefore prajñā... to... acting while acting"

The new version says: "Therefore prajñā neither is the five aggregates nor apart from the five aggregates, neither is sentient beings nor apart from sentient beings, neither is sense-realms nor apart from sense-realms, neither is practice-understanding nor apart from practice-understanding. Such characteristics are inconceivable." Master Soku says: "The second concludes the above four meanings."

Sūtra: "Therefore prajñā... to... others also inconceivable"

The new version says: "Therefore all bodhisattva-mahāsattvas' cultivated practices have not yet reached completion, yet they act within them. All buddhas know them to be like phantom transformations, attain non-dwelling characteristics, yet transform within them. Therefore the fourteen tolerances are inconceivable." Master Soku says: "The third doubly concludes the inconceivability of the two treasuries. The text has two parts: first, depending on wisdom to generally conclude; then from 'all bodhisattvas' down (some versions say 'all buddhas and bodhisattvas'), the second separately concludes regarding persons."

Sūtra: "Good sons, this merit... to... King Moonlight's divisions and meanings of merit"

【Page 53 Upper】
The new version says: "Good sons, what you now explain—this merit treasury—has great benefit. Even if there were immeasurable Ganges-sand numbers of tenth-ground bodhisattvas explaining these merits, it would be like one drop in the ocean compared to hundreds of thousands of billions of parts. The buddhas of past, present, and future truly know this; all sages praise it completely. Therefore I say: briefly describing the spoken small portion of merit." Masters Soku and Eki's meaning says: "From 'Good sons' to 'one drop' explains the immeasurable; from 'I now briefly describe' to 'King Moonlight's divisions and meanings' explains 'only Buddha can know.' If following the new version, it's difficult to divide the two texts. Also, the above heading lacks 'immeasurable.' Those who see should think carefully." Regarding "like one drop in the ocean," Master Soku says: "The king's explanation is like the ocean; consecration bodhisattvas are like one drop." Master Zō has two explanations: one follows Master Soku's explanation; another explanation: Moonlight's explanation is like one drop; tenth-ground bodhisattvas' explanation is like the ocean. Master Eki says: "Prajñā is the treasury of all buddhas' merits. How could consecration and Moonlight exhaust it? Therefore what they explain is like one drop in the ocean" (I examine the meaning of old and new sūtras; Master Eki's explanation is good).

Sūtra: "Good sons, these fourteen... to... present body attains reward"

The new version says: "Good sons, these fourteen tolerances are what all bodhisattvas of past and present in the ten directions have practiced, what all buddhas have manifested; future buddhas and bodhisattva-mahāsattvas are also likewise." Master Eki says: "Third, encouraging cultivation." Master Soku says: "The third challenges (the commentary writes 'praises') function to encourage cultivation. There are two benefits: first, transcending various sufferings and difficulties; second, attaining reward in the present body and gaining fruits of sagehood, etc." Regarding faith-tolerance and superior-tolerance (the new version says: "dwelling-tolerance, practice-tolerance, dedication-tolerance, joy-tolerance, stainless-tolerance, radiant-tolerance, blazing-wisdom-tolerance, invincible-tolerance, manifest-tolerance, far-reaching-tolerance, immovable-tolerance, excellent-wisdom-tolerance, dharma-cloud-tolerance, perfect-enlightenment-tolerance").

Sūtra: "At that time, in the assembly... to... pāramitā"

【Page 53 Lower】
The new version says: "At that time, ten billion bodhisattva-mahāsattvas with the same name Ākāśagarbha, together with immeasurable countless great assemblies who had come, rejoiced and leaped. Receiving the Buddha's spiritual power, they universally saw buddhas of the ten directions, numerous as Ganges sands, each in their enlightenment sites explaining the fourteen tolerances, no different from what our World-Honored One explained. Each rejoiced and practiced prajñāpāramitā according to the teaching." Master Eki says: "The third is the assembly's celebration and offerings." Master Soku says: "The third is the great assembly's offerings." Master Zō says: "The great assembly heard the dharma, gained benefit, and scattered flowers in offering." Regarding the ten (the character "ten" is likely superfluous) eighteen brahmās: three each in the three dhyānas, nine in the fourth dhyāna: Merit-born, Merit-loving, Vast-result, Formless, and the five Pure Abodes. I say: "This passage of sūtra text is unclear. The various masters are not detailed. Scholars should contemplate."

Sūtra: "Buddha told the great king... to... such as this" (I cite the sūtra text)

Master Eki says: "From here down, the second separately answers the third question. The text has three parts: first citing the question, second correctly answering, third gaining benefit." Masters Zō and Soku are the same (I say: "Gaining benefit should be contemplated, as before").

Sūtra: "Buddha told the great king, you previously said 'How can sentient beings' characteristics be transformed?'" (The new version says: "You previously asked 'Later, with what characteristics should one dwell in observation?'")

Citing the question.

Sūtra: "If with phantom transformation... to... such as this"

Master Eki says: "The correct answer text has three parts: first brief answer, second from 'sentient beings' consciousness' down extensive answer, third from 'Great king, if bodhisattvas' down concluding answer." Master Soku says: "The text has two parts: first brief answer, then extensive explanation."

Sūtra: "If with phantom transformation... to... transforming sentient beings"

The new version says: "One should observe thus: with phantom transformation body seeing phantom transformation, correctly dwelling in equality without there being self and other."