一　護国鈔三巻 - 翻刻

翻刻

【四頁上】
用＿二此等義＿一也。只《割書：□【国構えに考】只疑｜亦字》有＿二餘釋＿一不＿レ遑＿二繁出＿一。私云。有先德
云。皆阿羅漢四字可＿レ屬＿二 下句＿一。即讀＿レ文云皆有＿二阿羅漢之
有爲功德。無爲功德。無學十智。有學八智等＿一。文雖＿レ不＿レ便
於＿レ義無＿レ咎。凡此經文莫＿レ例＿二餘經＿一。無學十智者。苦智集智
减智道智法智比智世俗智他心智盡智無生智。有學八
智者。一卷云第三果人未＿レ得＿二盡智無生智＿一。藏同＿レ之。有學
六智者。一卷云前二果人未＿レ得＿二根本定＿一無＿二他心智世俗
智＿一。藏云。洹《割書：□【国構えに考】洹疏｜作須》斯二人除＿二他心智＿一未＿レ得＿二根本禪＿一。故除＿二
等智＿一。先有非＿二始得＿一故。《割書：私云。等智先有故｜若有＿二例難＿一可＿レ決》三根者。諸師多云。
三無漏根。十六心行者。藏等云。十六心即苦法忍《割書：□【国構えに考】忍下疑｜脱等字》
十六心。十六行即十六諦觀苦無常等也。液等有＿レ別云＿レ
心只指＿二 十六行＿一。法假虛實觀等者。測云。如＿二大般若＿一。一者
法假謂＿二能成五蘊＿一從＿レ緣生故。二者受假謂＿二蘊所成＿一。相續
假者受＿二 五蘊＿一故。三者名假謂＿二被二名＿一無＿二實體＿一故。遣＿二 三
虛假＿一觀＿二實相理＿一名＿二虛實觀＿一。藏云。五陰等法是名＿二法假＿一。五
陰成＿二衆生＿一《割書：□【国構えに考】生下疏｜有是字》爲＿二受假＿一。取＿二 上二假上名＿一是名＿二名假＿一。
無＿レ體藉＿レ他名＿レ之爲＿レ假。虛實觀者。法假是實。二假是虛。

【四頁下】
名假是虛。法受是實。《割書：云云》又出＿二有義＿一云。執著成＿レ虛。忘壞
《割書：□【国構えに考】壊疏｜作境》爲＿レ實。《割書：云云。》液云。五蘊本無因緣妄聚故名＿二法假＿一。愛
心妄著名＿二受假＿一。妄執差別名＿二名假＿一。悟故名＿レ假。迷故稱＿レ實。
賁云。受者受蘊。味＿二著生死＿一唯受力强。《割書：云云》三空觀門者。諸
師皆云。空無相無作。次新本云。復有比丘尼衆八百人俱
皆阿羅漢。
經。復有八百萬億大仙緣覺非斷非常四諦十二緣皆成
就《割書：新本｜無＿レ之》
第二緣覺大仙緣覺者。一卷云。本學＿二佛法＿一出＿二無佛世＿一修＿二
學仙道＿一道根熟故成＿二辟支佛＿一。藏云。初大緣覺者。因中作＿二
國王＿一將＿二諸綵女＿一入＿レ園遊竟。暫時睡息未＿レ睡之間樹林精
妙色葉蓊鬱。忽爾綵女毁壞。王即思惟。我不＿レ久亦當＿レ如＿レ
此以＿レ外況＿レ內即成＿二大辟支佛＿一。故名＿二大仙緣覺＿一。二佛去＿レ世
後閑＿二居静室＿一結跏跌座獨悟思惟忽然成＿レ道名＿二獨覺辟支
佛＿一。三有＿二 七生須陀＿一。藉＿二前解脫分善根＿一。人七天七變生更
不＿レ受＿二第八生＿一。即成＿二小辟支佛＿一。三種辟支佛前者最大。從＿二
因緣＿一以得＿レ通故名＿二大仙緣覺＿一也。又云。　問緣覺出＿二無佛

【五頁上】
世＿一。今何爲＿二同聞衆＿一。　答諸大仙人在＿二雪山中＿一悟＿二因緣＿一以
得＿レ道。今聞＿二如來放＿レ光動＿一＿レ 地尋＿レ光而來。測云。常樂＿二寂静＿一
如＿二居＿レ山者＿一故名＿二大仙＿一。仙人有＿レ 三。一佛二獨覺三五通。法
華玄贊云。自然慧者不＿レ求＿二與＿レ佛同時出＿一＿レ世。非＿二見＿レ佛已方
得＿一＿レ果。故如＿二有經言＿一釋迦出世五百獨覺從＿二山中＿一出來至＿二
佛所＿一。故仁王經中有＿二獨覺衆＿一。先成＿レ道訖後遇＿二世尊＿一。非＿レ如＿二
聲聞佛處得＿一＿レ道。
經。復有九百萬億菩薩摩訶薩皆阿羅漢實智功德方便
智功德行獨大乘四眼五通三達十力四無量心四辯四攝
金剛滅定一切功德皆成就
新云。復有無量無數菩薩摩訶薩。實智平等永斷惑障。方
便善巧起大願行。《割書：云云》第三。菩薩皆阿羅漢者。一卷云。此
中多是第四依位。設復未＿レ階＿二 十地＿一。只《割書：□【国構えに考】只疑｜亦字》是行阿羅
漢者。液云。準＿二 下文＿一 七地得＿二無生忍＿一名＿二阿羅漢＿一。測云。別
讚＿二功德＿一爲＿レ 十。一方便眞實智。二行獨大乘。三四眼。四五
通。五三達。六十力。七四無量。八四辯。九四攝。十金剛滅
定。行獨大乘者。測云。四諦緣起大小共行。六波羅蜜唯菩

【五頁下】
薩行故言＿二獨大乘＿一。或法空。或不共般若。《割書：云云》藏云。不＿レ雜＿二
二乘＿一名＿二行獨大乘＿一。又菩薩有＿レ 二。一三乘化。二純大乘。四
眼者。肉天慧法未＿レ得＿二佛眼＿一也。五通者。神境《割書：□【国構えに考】神境疏作身｜通。賁疏作神境。》
天眼天耳他心宿命除＿二漏盡通＿一。三達者宿命天眼漏盡
《割書：已上三科｜無＿二異解＿一》液釋＿二通明差別＿一云。一往見＿レ事名＿レ通達＿二因緣業理＿一
名＿レ明。　私問何故通除＿二第六＿一達加＿二第二＿一 耶。 答藏云。道
理三達是佛得。菩薩隨＿レ分仰＿二習果德＿一。液云。推應和光故通
闕＿二第六＿一。實智竆＿レ源故明具＿二第三＿一也。賁云。約＿二自地＿一辨。故
說＿二 三明＿一。後地通論無＿二漏盡＿一矣。十力者。一卷云。若因果不
二菩薩亦得＿レ有＿二佛十力四無所畏＿一。若不二而二菩薩自有＿二
力無所畏＿一。如＿二華嚴所＿一＿レ明也。藏云。菩薩十力。一發心堅固
力。二大慈力。三大悲力。四精進力。五禪定力。六智慧力。
七不厭生死力。八無生法忍力。九解脱力。十無礙力。《割書：私云｜菩薩》
《割書：力無畏｜出智德》液出＿二處非處等十力＿一。四無量心者。慈悲喜捨。四辯
者。法義辨樂。《割書：□【国構えに考】辨樂蔵疏作辭｜楽測疏作詞辨》四攝者。布施愛語利行同事。
《割書：已上三科｜無＿二異解＿一》金剛滅定者。測云。第十地末後一念能滅＿二 二障＿一
故言＿二滅定＿一。金剛有＿二 二義＿一。一能斷定無＿二物不＿一＿レ破猶＿二如金剛＿一。

現代語訳

【四頁上】
これらの義を用いている。ただ他の解釈もあるが、詳しく出すいとまがない。私見を云えば、先徳に次のような説がある。「皆阿羅漢」の四字は下の句に属すべきである。つまり文を読むと「皆阿羅漢の有為功徳、無為功徳、無学十智、有学八智等を有する」となる。文としては不便であるが、義においては咎がない。およそこの経文は他経を例とすべきでない。無学十智とは、苦智・集智・滅智・道智・法智・比智・世俗智・他心智・尽智・無生智である。有学八智とは、一巻によると第三果の人は未だ尽智・無生智を得ていない、と。蔵師も同様である。有学六智とは、一巻によると前二果の人は未だ根本定を得ておらず、他心智・世俗智がない、と。蔵師は云う、須陀洹・斯陀含の二人は他心智を除き、未だ根本禅を得ていない。ゆえに等智を除く。先にあるのは初めて得るのではないゆえである。三根とは、諸師の多くは三無漏根と云う。十六心行とは、蔵師等は云う、十六心は即ち苦法忍等の十六心である。十六行は即ち十六諦観で苦・無常等である。液師等は別に心について云い、ただ十六行を指す。法仮・虚実観等について、測師は云う、大般若の如く、一つは法仮で、能く五蘊を成すものを謂い、縁から生ずるゆえである。二つは受仮で、蘊の所成を謂う。相続仮とは五蘊を受けるゆえである。三つは名仮で、名のみを被り実体がないゆえである。三つの虚仮を遣って実相理を観ずることを虚実観と名づける。蔵師は云う、五陰等の法をこれ法仮と名づけ、五陰が衆生を成すのを受仮とし、上の二仮の上の名を取るのをこれ名仮と名づける。体がなく他に藉ることをこれ仮と名づける。虚実観とは、法仮は実であり、二仮は虚である。

【四頁下】
名仮は虚である。法・受は実である。また有義を出して云う、執著すれば虚と成り、境を忘壊すれば実となる。液師は云う、五蘊は本来無く因縁によって妄りに聚するゆえに法仮と名づける。愛心が妄りに著することを受仮と名づけ、妄りに差別を執することを名仮と名づける。悟ゆえに仮と名づけ、迷ゆえに実と称する。賁師は云う、受とは受蘊であり、生死を味著し、ただ受の力が強い。三空観門とは、諸師皆空・無相・無作と云う。次に新本に云う、復た比丘尼衆八百人あり、倶に皆阿羅漢である。

経。復た八百万億の大仙縁覚あり、非断非常、四諦十二縁を皆成就す。（新本には無い）

第二は縁覚である。大仙縁覚とは、一巻に云う、本来仏法を学び、無仏世に出て仙道を修学し、道根が熟したゆえに辟支仏と成る。蔵師は云う、初めの大縁覚とは、因中に国王であった時、諸々の彩女を将いて園に入り遊び終わって、暫時睡息していた。未だ睡らない間に樹林が精妙で色葉が蓊鬱であったが、忽然として彩女が毀壊した。王は即ち思惟した、我も久しからずしてまたこのようになるであろう、と。外をもって内を況して、即ち大辟支仏と成った。ゆえに大仙縁覚と名づける。二つには、仏が世を去った後、閑居静室して結跏趺座し独悟思惟して忽然として道を成ずることを独覚辟支仏と名づける。三つには、七生の須陀洹があり、前の解脱分善根に藉って、人七・天七と変生し、更に第八生を受けずに、即ち小辟支仏と成る。三種の辟支仏の中で前者が最大である。因縁から通を得るゆえに大仙縁覚と名づける。また云う。問い、縁覚は無仏世に出る。今何故に同聞衆となるのか。答え、諸の大仙人は雪山中にあって因縁を悟り道を得ている。今如来の光を放って地を動かすのを聞き、光を尋ねて来たのである。

【五頁上】
測師は云う、常に寂静を楽しみ、山に居る者の如くであるゆえに大仙と名づける。仙人には三種がある。一つは仏、二つは独覚、三つは五通である。法華玄賛に云う、自然慧の者は仏と同時に世に出ることを求めず、仏を見てから果を得るのではない。ゆえに経に言う如く、釈迦が世に出た時、五百の独覚が山中から出て来て仏所に至った。ゆえに仁王経中に独覚衆がある。先に道を成し訖って後に世尊に遇う。声聞のように仏のところで道を得るのではない。

経。復た九百万億の菩薩摩訶薩あり、皆阿羅漢、実智功徳・方便智功徳・行独大乗・四眼・五通・三達・十力・四無量心・四弁・四摂・金剛滅定、一切功徳を皆成就す。

新訳に云う、復た無量無数の菩薩摩訶薩あり、実智平等にして永く惑障を断じ、方便善巧にして大願行を起こす。第三は菩薩である。皆阿羅漢とは、一巻に云う、この中の多くは第四依位である。たとえ復た未だ十地に階らずとも、ただこれ行阿羅漢である。液師は云う、下文に準ずれば七地にて無生忍を得て阿羅漢と名づける。測師は云う、功徳を別に讃じて十とする。一つは方便・真実智、二つは行独大乗、三つは四眼、四つは五通、五つは三達、六つは十力、七つは四無量、八つは四弁、九つは四摂、十は金剛滅定。行独大乗とは、測師は云う、四諦・縁起は大小共に行ずるが、六波羅蜜は唯菩薩のみが

【五頁下】
行ずるゆえに独大乗と言う。或いは法空、或いは不共般若である。蔵師は云う、二乗を雑えないことを行独大乗と名づける。また菩薩には二種がある。一つは三乗化、二つは純大乗である。四眼とは、肉・天・慧・法であり、未だ仏眼を得ていない。五通とは、神境・天眼・天耳・他心・宿命で、漏尽通を除く。三達とは宿命・天眼・漏尽である。液師が通・明の差別を釈して云う、一往して事を見るのを通と名づけ、因縁業理に達するのを明と名づける。私問う、何故に通では第六を除き、達では第二を加えるのか。答え、蔵師は云う、道理として三達は仏の得るものである。菩薩は分に随って果徳を仰習する。液師は云う、推するに応に和光するゆえに通では第六を闕き、実智が源を窮めるゆえに明では第三を具する。賁師は云う、自地について弁ずるゆえに三明を説く。後地を通論すれば漏尽はない。十力とは、一巻に云う、もし因果不二なら菩薩もまた仏の十力四無所畏を得ることがある。もし不二而二なら菩薩は自ら力・無所畏がある。華厳に明かす所の如くである。蔵師は云う、菩薩の十力とは、一つは発心堅固力、二つは大慈力、三つは大悲力、四つは精進力、五つは禅定力、六つは智慧力、七つは生死を厭わない力、八つは無生法忍力、九つは解脱力、十は無礙力である。液師は処非処等の十力を出す。四無量心とは、慈・悲・喜・捨である。四弁とは、法・義・辞・楽である。四摂とは、布施・愛語・利行・同事である。金剛滅定とは、測師は云う、第十地の末後一念で能く二障を滅するゆえに滅定と言う。金剛には二義がある。一つは能断で、定として破れないものがなく、金剛の如くである。

英語訳

[Page 4, Upper]
They employ these meanings. There are only other interpretations, but there is no leisure to elaborate on them extensively. In my private view, there is a saying by former worthies: The four characters "all arhats" should belong to the following sentence. That is, reading the text as "all possess the conditioned merits, unconditioned merits, ten knowledges of no-more-learners, eight knowledges of learners, etc., of arhats." Although the text is inconvenient, there is no fault in the meaning. Generally, the text of this sūtra should not follow the example of other sūtras. The ten knowledges of no-more-learners are: knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of dharma, knowledge of analogy, conventional knowledge, knowledge of others' minds, knowledge of exhaustion, and knowledge of no-rebirth. Regarding the eight knowledges of learners, according to one fascicle, persons of the third fruit have not yet attained knowledge of exhaustion and knowledge of no-rebirth. Master Jizang agrees. Regarding the six knowledges of learners, according to one fascicle, persons of the first two fruits have not yet attained fundamental concentration and lack knowledge of others' minds and conventional knowledge. Master Jizang says: The two persons of stream-enterer and once-returner exclude knowledge of others' minds, having not yet attained fundamental dhyāna. Therefore they exclude conventional knowledge. What existed previously is not newly obtained. The three roots, according to most masters, are the three uncontaminated roots. Regarding the sixteen mental states, Master Jizang and others say: The sixteen mental states are precisely the sixteen states including patience with the dharma of suffering. The sixteen practices are precisely the sixteen truth-contemplations of suffering, impermanence, etc. Master Dōeki and others separately discuss the mental states, merely pointing to the sixteen practices. Regarding dharma-provisional, empty-real contemplation, etc., Master Wŏnch'ŭk says: As in the Mahāprajñāpāramitā, first is dharma-provisional, meaning what can constitute the five aggregates, arising from conditions. Second is reception-provisional, meaning what is constituted by the aggregates. Continuity-provisional means receiving the five aggregates. Third is name-provisional, meaning having only names without real substance. Eliminating the three false provisionals and contemplating the principle of true characteristics is called empty-real contemplation. Master Jizang says: Dharmas such as the five aggregates are called dharma-provisional; the five aggregates constituting sentient beings is reception-provisional; taking the names upon these two provisionals is called name-provisional. Having no substance and depending on others is called provisional. Empty-real contemplation means: dharma-provisional is real, and the two provisionals are empty.

[Page 4, Lower]
Name-provisional is empty. Dharma and reception are real. Also presenting another interpretation: attachment becomes empty, forgetting and destroying objects becomes real. Master Dōeki says: The five aggregates are originally non-existent and falsely gather through conditions, hence called dharma-provisional. The loving mind falsely attaching is called reception-provisional; falsely grasping distinctions is called name-provisional. Due to awakening it is called provisional; due to delusion it is called real. Master Liangben says: Reception refers to the aggregate of sensation, savoring and being attached to birth-and-death, with only the power of sensation being strong. The three emptiness contemplation gates, all masters say, are emptiness, signlessness, and wishlessness. Next, the new version says: There are also eight hundred bhikṣuṇīs, all together being arhats.

Sūtra: There are also eight hundred million great sage pratyekabuddhas, neither eternalist nor nihilist, all accomplished in the Four Noble Truths and twelve links of dependent origination. (Not in the new version)

Second are the pratyekabuddhas. Regarding great sage pratyekabuddhas, according to one fascicle: Originally learning the Buddha-dharma, appearing in ages without buddhas, practicing the immortal way, because their spiritual roots matured, they became pratyekabuddhas. Master Jizang says: The first great pratyekabuddha, in his causal stage, was a king who took various court ladies into a garden for recreation. After briefly resting and sleeping, while not yet asleep, the forest was exquisite with luxuriant colored leaves. Suddenly the court ladies decayed. The king immediately reflected: "I too will soon be like this." Using the external to understand the internal, he immediately became a great pratyekabuddha. Hence called great sage pratyekabuddha. Second, after the Buddha departed from the world, dwelling quietly in a meditation hall, sitting in lotus posture, independently awakening and contemplating, suddenly achieving the way, this is called solitary-awakened pratyekabuddha. Third, there are seven-life stream-enterers who, relying on previous liberation-conducive wholesome roots, are reborn seven times in human and heavenly realms and, without receiving an eighth birth, immediately become lesser pratyekabuddhas. Among the three types of pratyekabuddhas, the first is greatest. Because they attain supernatural powers from dependent origination, they are called great sage pratyekabuddhas. Also it says: Question: Pratyekabuddhas appear in ages without buddhas. Why are they now among the fellow listeners? Answer: The various great sages in the snow mountains awakened to dependent origination and attained the way. Now hearing the Tathāgata emit light and shake the earth, they followed the light and came.

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Master Wŏnch'ŭk says: They constantly enjoy tranquility, like mountain dwellers, hence called great sages. There are three types of sages: first buddhas, second solitary awakened ones, third those with five supernatural powers. The Lotus Sūtra Commentary says: Those with natural wisdom do not seek to appear in the world simultaneously with buddhas, nor do they attain fruition after seeing buddhas. Hence, as stated in sūtras, when Śākyamuni appeared in the world, five hundred pratyekabuddhas came out from the mountains to the Buddha's place. Therefore, the Ninnō Sūtra contains an assembly of solitary awakened ones. They first completed the way and later encountered the World-Honored One. Unlike śrāvakas who attain the way at the Buddha's place.

Sūtra: There are also nine hundred million bodhisattva-mahāsattvas, all arhats, accomplished in all merits of real wisdom, skillful means wisdom, practicing the sole great vehicle, four eyes, five supernatural powers, three insights, ten powers, four immeasurable minds, four eloquences, four means of attraction, and vajra-like concentration of cessation.

The new version says: There are also countless, numberless bodhisattva-mahāsattvas with real wisdom equally and permanently severing the obstacles of afflictions, skillfully employing skillful means to generate great vow-practices. Third are the bodhisattvas. "All arhats" means, according to one fascicle: Most of these are in the fourth stage of reliance. Even if they have not yet reached the ten stages, they are still practicing arhats. Master Dōeki says: According to the text below, those who attain patient acceptance of non-arising at the seventh stage are called arhats. Master Wŏnch'ŭk says: Separately praising merits makes ten categories: first, skillful means and true wisdom; second, practicing the sole great vehicle; third, four eyes; fourth, five supernatural powers; fifth, three insights; sixth, ten powers; seventh, four immeasurables; eighth, four eloquences; ninth, four means of attraction; tenth, vajra-like concentration of cessation. "Practicing the sole great vehicle" means, according to Master Wŏnch'ŭk: The Four Noble Truths and dependent origination are practiced by both great and small vehicles, but the six pāramitās are practiced only by bodhisattvas.

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Hence it is called "sole great vehicle." Either dharma-emptiness or unshared prajñā. Master Jizang says: Not mixing with the two vehicles is called practicing the sole great vehicle. Also, there are two types of bodhisattvas: first, those transformed through three vehicles; second, those of the pure great vehicle. The four eyes are physical, divine, wisdom, and dharma eyes, not yet having attained the Buddha-eye. The five supernatural powers are divine powers, divine eye, divine ear, knowledge of others' minds, and knowledge of past lives, excluding the power of ending outflows. The three insights are knowledge of past lives, divine eye, and ending of outflows. Master Dōeki explains the difference between powers and insights: Generally seeing phenomena is called supernatural power; penetrating the principles of causation and karma is called insight. I ask privately: Why do supernatural powers exclude the sixth while insights add the second? Answer: Master Jizang says: Logically, the three insights are what buddhas attain. Bodhisattvas, according to their capacity, aspire to and practice the Buddha's merits. Master Dōeki says: Presumably they harmonize their light, hence supernatural powers lack the sixth; real wisdom exhausts the source, hence insights include all three. Master Liangben says: Speaking in terms of their own stage, hence the three insights are taught. Generally discussing later stages, there is no ending of outflows. Regarding the ten powers, according to one fascicle: If cause and effect are not-two, bodhisattvas can also possess the Buddha's ten powers and four fearlessnesses. If not-two yet two, bodhisattvas have their own powers and fearlessnesses, as clarified in the Avataṃsaka. Master Jizang says: The bodhisattvas' ten powers are: first, power of firm resolve; second, power of great compassion; third, power of great loving-kindness; fourth, power of vigor; fifth, power of meditative concentration; sixth, power of wisdom; seventh, power of not being weary of saṃsāra; eighth, power of patient acceptance of non-arising dharmas; ninth, power of liberation; tenth, power of non-obstruction. Master Dōeki lists the ten powers including tenable and untenable positions. The four immeasurable minds are loving-kindness, compassion, joy, and equanimity. The four eloquences are dharma, meaning, expression, and delight. The four means of attraction are giving, kind speech, beneficial action, and cooperation. Regarding vajra-like concentration of cessation, Master Wŏnch'ŭk says: The final moment of the tenth stage can eliminate the two obstructions, hence called concentration of cessation. Vajra has two meanings: first, able to cut - as concentration, nothing cannot be broken, like vajra.