一　護国鈔三巻 - 翻刻

翻刻

【六十頁上】
一丈對＿二 九尺＿一爲＿レ長對＿二丈五＿一名＿上＿レ短。故長短等不定也。餘高
下等亦然也。如五色等者。液云。指＿二相待法＿一也。測同＿レ之。
藏云。五色者。五相亦云＿二青黃赤白雜色＿一。賁云。明＿二相待假＿一
有＿レ 二。一明＿二觀待假＿一。二明＿二形待假＿一。且初第一明＿二觀待假＿一
經￣ニ諸法相待。所謂色界眼界眼識界乃至意界意識界猶
如電光。《割書：新經｜文》解曰。諸法相待者。此總標也。待者藉待。謂
蘊處界。諸有爲法闕＿レ緣不＿レ起。相待藉也。所＿レ謂色界眼界
眼識界者。明＿二待相＿一也。謂眼《割書：■【国構えに考】眼疏｜作根》境識三品不＿レ同。世及
互闕者。識定不＿レ生。境正現前。根正發＿レ識。識正了＿レ境。必相
藉待方照解故。乃至已下擧＿レ後例＿レ 中。皆具＿二 三和＿一。明＿二待
藉＿一也。猶如電光者。結＿レ不＿レ久也。假不＿レ實故。即滅無故。從＿レ
此第二明＿二形待＿二【返り点「一」カ】《割書：■【国構えに考】待下疏｜有假字》經￣ニ不定相待。有無一異如第二
月。《割書：新經文》解曰。不定相待者。此初標也。諸法形待好醜高
下及長短等色心形待。皆不定故。有無一異者。有不＿二自
有＿一。待＿レ無故有。無不＿二自無＿一。待＿レ有故無。一異亦爾。更相形
待無＿二定體＿一也。又假＿レ有以形＿レ無。得＿レ無而有遣。待＿レ無而觀＿レ
有。立＿レ有而無去。遞爲＿二往返＿一。俱無＿レ體也。一異亦爾。故密嚴

【六十頁下】
偈云。世間妄分別見＿二兎等有＿一＿レ角。不＿レ了＿二角非＿一＿レ有。因＿レ言＿二兎
角無＿一。分折至＿二極微＿一求＿レ角無＿二所有＿一。要起＿二於有法＿一而起＿二於
無見＿一。問。此有無等爲＿二 一法前後＿一。爲＿二兩法俱時相形待＿一耶。
答。有無俱時。待唯一法。如＿下將＿二 一丈＿一對＿中丈五等＿上。即彼一丈
而有＿二短相＿一。對＿二 五尺等＿一即無＿二短相＿一。而有＿二長相＿一。故彼一丈短
長二相體俱無。故一法前後例＿レ此應＿レ知。如第二月者。結＿レ
無＿二實體＿一。《割書：已上諸師釋｜見者取捨》私依＿二新本＿一按＿二舊經＿一云。相待假法略
有＿二 二類＿一。一根境等相待。賁云＿二觀待假＿一。二有無等相待。賁
云＿二形待假＿一。相待至＿二不定相待＿一標＿二 二假名＿一也。如五至＿二等
法＿一。指＿二其二法＿一。五色等者。指＿二根境識＿一。五有＿二 三五謂＿二根境
識各有＿一＿レ 五也。色且擧＿二 一境＿一等＿二餘十四＿一。意云。根非＿二獨根＿一。
相＿二待境識＿一。境識亦然。更互相相待。此亦通顯＿二 一端＿一。一切
皆如＿レ是也。不＿レ爾應＿レ言＿二色等五法＿一。然言＿二 五色＿一者。此經之
例也。如＿三 下文云＿二 五百億須菩提舍利弗等＿一。有無一切等
者。有無一異長短等法也。此名不定相待者。學者可＿レ思。
經。一切法皆緣成假成衆生《割書：新云。諸法緣成蘊｜處界法如水上泡。》
測云。第六釋＿二緣成假＿一。

【六十一頁上】
經。俱時因果異時因果三世 善惡《割書：新云。諸法因成一切有情俱｜時因果異時因果。三世善惡》
《割書：如空｜中雲。》
測云。第七因成假。液立＿二 六假＿一。不＿三別立＿二此第七因成＿一。《割書：私云｜七假》
《割書：順＿二新本文＿一。賁｜ 依＿レ新立＿二 七假＿一。》
經。一切幻化是幻諦衆生
測云。上來已釋＿二所化如幻＿一訖。此即第二結＿二成所化如幻＿一
也。《割書：私云。以＿二此文＿一爲＿二總結＿一。｜ 細得＿二經意＿一。學者可＿レ思。》
經。大王若菩薩乃至爲若此《割書：新云。善男子菩薩摩訶薩。住無分｜別。無彼此相無自他相。常行化利》
《割書：無化利相。是故應知如愚夫垢識。染著虛妄爲相所縛。菩薩照見知｜如幻士無有體相。但如空華。是爲菩薩摩訶薩住利自他如實觀察。》
測云。結＿二成能化如幻＿一。液云。結＿二成幻假衆生＿一。《割書：私云。若準＿二新本＿一｜應＿レ云＿二能化所化》
《割書：具如｜幻＿一也。》
經。時諸有乃至至德行《割書：諸字藏牒文有＿レ之。測液牒無＿レ之。然此字頗｜無＿二所詮＿一讀者任＿レ意。新云。說是法時會中無》
《割書：量人天大衆有得伏忍空無生忍一地二｜地乃至十地無量菩薩得一生補處。》
時衆《割書：■【国構えに考】時衆之二字按諸｜大衆之三字寫誤歟》得益伏忍者三實。《割書：注云＿二 三賢＿一｜無＿二異解＿一》得空無
生忍者。液云。得空初地已上。藏云。空忍四地已上。無生
忍￣トハ。藏液俱云＿二 七地已上＿一。測云。空無生忍通在＿二 十地＿一。乃
至一地十地等者。液云。豈唯實智證＿二空無生等＿一。抑亦權

【六十一頁下】
智地地證＿二不可說差別功德＿一也。藏云。初一地名＿二 一地＿一。法
雲名＿二 十地＿一。廣大如＿二虛空＿一名＿二不可說《割書：說一本｜作思議》德＿一也。測云。
後乃至等者。得地門。謂聞敎力。能得＿二初地乃至十地＿一。私
云。若判＿二空《割書：空下疑｜脱無字》生＿一爲＿二 地上功德＿一。猶未＿レ順＿二乃至一地
十地等文＿一。今謂上說＿二 十堅心＿一 中。有＿二空忍無生忍＿一。故偸述＿二
此文意＿一云。有＿下始得＿二伏忍＿一者＿上。有＿下得＿二彼後心空無生忍＿一者＿上。
乃至有＿下入＿二初地十地＿一者＿上。

仁王護國般若波羅蜜經二諦品第四
私云。山家立＿二 七重二諦＿一。具如＿二法華玄義＿一。然般若經有＿二 三
敎意＿一。應＿下以＿二彼後六重＿一釋＿中今品二諦＿上也。液云。天台云二乘
實有爲＿レ俗。實有滅爲＿レ眞。大乘幻有爲＿レ俗。幻有即空爲＿レ眞
也。是七重之二也。諸師所＿レ釋不＿レ能＿二繁引＿一。
經。爾時波斯乃至訖品
測意云。大分爲＿レ 五。一問答分＿二別二諦不二＿一。二白佛言下
問答。三白佛言下問答分＿二別法門不二＿一。四大王七佛下讚＿二
經功德＿一。五大王此經下讃＿レ名勸持。液云。文二。初問答分

現代語訳

【六十頁上】
一丈が九尺に対して長となり、一丈五尺に対しては短と名づけられる。故に長短等は不定である。その他の高下等もまた然りである。「如五色等」について。液師が云う。相待法を指すのである。測師もこれと同じ。蔵師が云う。五色とは、五相またこれを「青黄赤白雑色」と云う。賁師が云う。相待仮を明かすのに二つがある。一つは観待仮を明かし、二つは形待仮を明かす。まず初めの第一の観待仮を明かす。

経文「諸法相待。所謂色界眼界眼識界乃至意界意識界猶如電光」（新経文）解釈して云う。「諸法相待」とは、これは総じて標すものである。待とは藉待（借り頼むこと）。いわゆる蘊・処・界、諸々の有為法は縁を欠けば起こらない。相い待ち藉るのである。「所謂色界眼界眼識界」とは、待相を明かすものである。いわゆる眼（根）・境・識の三品は同じでない。世及び互いに欠ける者は、識は定んで生じない。境が正しく現前し、根が正しく識を発し、識が正しく境を了する。必ず相い藉り待って方に照解する故である。「乃至」已下は後を挙げて中を例える。皆三和を具し、待藉を明かすのである。「猶如電光」とは、久しくないことを結ぶ。仮であって実でない故。即ち滅して無である故。

これより第二に形待仮を明かす。経文「不定相待。有無一異如第二月」（新経文）解釈して云う。「不定相待」とは、これは初めに標すものである。諸法の形待である好醜・高下及び長短等の色心形待は、皆不定である故。「有無一異」とは、有は自ずから有るのではない。無を待つ故に有る。無は自ずから無いのではない。有を待つ故に無い。一異もまた爾り。更に相い形待して定体が無いのである。また有を仮りて以て無を形し、無を得て有を遣る。無を待って有を観じ、有を立てて無を去らしむ。遞いに往返を為し、俱に体が無いのである。一異もまた爾り。故に密厳

【六十頁下】
偈に云う。「世間の妄分別は兎等に角有りと見る。角の非有を了らず。言に因って兎角無しとす。分析して極微に至り角を求むるも所有無し。要ず有法に於いて起こりて無見に於いて起こる」と。問う。この有無等は一法の前後か、それとも両法が俱時に相い形待するのか。答える。有無は俱時である。待は唯一法である。一丈を将って一丈五尺等に対するが如し。即ちその一丈に短相が有る。五尺等に対すれば即ち短相が無く、長相が有る。故にその一丈の短長二相の体は俱に無い。故に一法前後もこれに例して知るべきである。「如第二月」とは、実体が無いことを結ぶ。（已上は諸師の釈、見る者は取捨せよ）

私が新本に依って舊経を按ずるに云う。相待仮法には略して二類がある。一つは根境等の相待。賁師が「観待仮」と云う。二つは有無等の相待。賁師が「形待仮」と云う。「相待」至「不定相待」は二仮名を標すのである。「如五」至「等法」は、その二法を指す。「五色等」とは、根境識を指す。五に三五があり、いわゆる根境識がそれぞれ五有るのである。色はまず一境を挙げて余の十四に等しくする。意に云う。根は独根でない。境識に相待する。境識もまた然り。更に互いに相い相待する。これもまた通じて一端を顕す。一切皆これの如きである。然らずんば「色等五法」と言うべきである。然るに「五色」と言うのは、この経の例である。下文に「五百億須菩提舎利弗等」と云うが如し。「有無一切等」とは、有無一異長短等の法である。これを「不定相待」と名づける者は、学者思うべし。

経文「一切法皆緣成假成衆生」（新では「諸法縁成蘊処界法如水上泡」と云う）
測師が云う。第六に緣成仮を釈す。

【六十一頁上】
経文「俱時因果異時因果三世善惡」（新では「諸法因成一切有情俱時因果異時因果。三世善惡如空中雲」と云う）

測師が云う。第七の因成仮。液師は六仮を立て、別にこの第七因成を立てない。（私に云う、七仮は新本文に順ず。賁師は新に依って七仮を立てる）

経文「一切幻化是幻諦衆生」

測師が云う。上来已に所化の如幻を釈し訖んぬ。これは即ち第二に所化の如幻を結成するのである。（私に云う。この文を以て総結とする。細かに経意を得よ。学者思うべし）

経文「大王若菩薩」乃至「爲若此」（新では「善男子菩薩摩訶薩。無分別に住し、彼此の相無く自他の相無く、常に化利を行じて化利の相無し。是の故に知るべし。愚夫の垢識の如く、虚妄に染著して相の為に縛せらるることを。菩薩は照見して幻士の如く体相有ること無く、但空華の如きことを知る。是れを菩薩摩訶薩の利自他に住して如実に観察すと為す」と云う）

測師が云う。能化の如幻を結成する。液師が云う。幻仮衆生を結成する。（私に云う。もし新本に準ずれば、能化所化が具に如幻であると云うべきである）

経文「時諸有」乃至「至德行」（「諸」の字は蔵師の牒文にこれ有り。測・液師の牒には之れ無し。然るにこの字は頗る所詮無し。読者は意に任せよ。新では「是の法を説く時、会中の無量の人天大衆、伏忍・空無生忍を得る有り。一地二地乃至十地の無量の菩薩、一生補処を得る」と云う）

時衆（「時衆」の二字は諸に按ずるに「大衆」の三字の写誤か）が益を得る。「伏忍」とは三賢である。（注に「三賢」と云い、異解無し）「得空無生忍」について。液師が云う。空を得るのは初地已上。蔵師が云う。空忍は四地已上。無生忍について。蔵・液師俱に「七地已上」と云う。測師が云う。空無生忍は通じて十地に在り。「乃至一地十地等」について。液師が云う。豈に唯だ実智のみが空無生等を証するのみならんや。抑々また権

【六十一頁下】
智も地地に不可説の差別功徳を証するのである。蔵師が云う。初の一地を「一地」と名づけ、法雲を「十地」と名づける。広大にして虚空の如きを「不可説（一本では「思議」に作る）徳」と名づけるのである。測師が云う。後の「乃至」等とは、得地門である。いわゆる聞教の力。能く初地乃至十地を得るのである。

私に云う。もし空（空の下に疑うに「無」の字が脱）生を地上の功徳と判ずれば、猶お未だ「乃至一地十地等」の文に順わない。今謂うに、上に十堅心を説く中に、空忍・無生忍が有る。故に此の文意を偸述して云う。始めて伏忍を得る者有り。彼の後心の空無生忍を得る者有り。乃至初地・十地に入る者有り。

仁王護国般若波羅蜜経二諦品第四

私に云う。山家は七重二諦を立てる。具には法華玄義の如し。然るに般若経には三教意がある。彼の後六重を以て今品の二諦を釈すべきである。液師が云う。天台に云う「二乗は実有を俗とし、実有の滅を真とする。大乗は幻有を俗とし、幻有即空を真とする」と。是れ七重の二である。諸師の釈する所は繁引することができない。

経文「爾時波斯」乃至「訖品」

測師の意に云う。大分して五とする。一つは別二諦不二を問答分別する。二つは「白佛言」下の問答。三つは「白佛言」下で別法門不二を問答分別する。四つは「大王七佛」下で経の功徳を讃える。五つは「大王此経」下で名を讃じ持つことを勧める。液師が云う。文は二つ。初めは問答分

英語訳

【Page 60 Upper】
One jō (ten feet) becomes long when compared to nine shaku (feet), and is called short when compared to one and a half jō. Therefore, long and short are indefinite. The same applies to high and low. Regarding "like the five colors, etc.": Master Ye says this refers to mutually dependent dharmas. Master Ce agrees. Master Zang says: "Five colors" means five characteristics, also called "blue, yellow, red, white, and mixed colors." Master Ben says: There are two ways to clarify mutual dependence provisional. First, clarifying observational dependence provisional; second, clarifying formal dependence provisional. First, let's clarify the first observational dependence provisional.

Scripture: "All dharmas are mutually dependent—namely form-sphere, eye-sphere, eye-consciousness-sphere, up to mind-sphere, mind-consciousness-sphere, like lightning." (New scripture text) Explanation: "All dharmas are mutually dependent" is the general indication. "Dependence" means relying upon. That is, aggregates, sense-spheres, and sense-realms—all conditioned dharmas do not arise without conditions. They mutually depend and rely. "Namely form-sphere, eye-sphere, eye-consciousness-sphere" clarifies the characteristics of dependence. That is, the three categories of eye [organ], object, and consciousness are not the same. When any are mutually lacking, consciousness definitely does not arise. When objects properly appear before us, organs properly generate consciousness, and consciousness properly comprehends objects, they must mutually rely and depend to achieve illuminating understanding. "Up to" and what follows uses later examples to illustrate the middle cases. All possess the three harmonies, clarifying dependence and reliance. "Like lightning" concludes that it doesn't last long—because it's provisional, not real; because it immediately ceases and becomes nothing.

From here, second, clarifying formal dependence provisional. Scripture: "Indefinite mutual dependence, existence-nonexistence, oneness-difference, like a second moon." (New scripture text) Explanation: "Indefinite mutual dependence" is the initial indication. The formal dependence of all dharmas—good-ugly, high-low, long-short, etc.—regarding form and mind formal dependence, all are indefinite. "Existence-nonexistence, oneness-difference": "Existence" doesn't exist by itself—it exists because it depends on non-existence. "Non-existence" doesn't not-exist by itself—it doesn't exist because it depends on existence. Oneness and difference are the same. They mutually formally depend and have no fixed substance. Also, borrowing existence to form non-existence, obtaining non-existence to dismiss existence; depending on non-existence to observe existence, establishing existence to remove non-existence. They alternately go back and forth, both lacking substance. Oneness and difference are the same. Therefore, the Ghanavyūha

【Page 60 Lower】
verse says: "Worldly false discrimination sees rabbits, etc. as having horns. Not understanding that horns are non-existent, because of words they say rabbit horns are non-existent. Analyzing down to the atomic level, seeking horns finds nothing existing. Necessarily arising regarding existent dharmas and arising regarding non-existence views." Question: Are these existences and non-existences before and after of one dharma, or do two dharmas simultaneously mutually formally depend? Answer: Existence and non-existence are simultaneous. Dependence is only one dharma. Like taking one jō and comparing it to one and a half jō, etc.—that one jō has short characteristics. Compared to five shaku, etc., it has no short characteristics but has long characteristics. Therefore, that one jō's short and long dual characteristics both lack substance. Therefore, one dharma's before and after should be understood by this example. "Like a second moon" concludes the lack of real substance. (The above are various masters' explanations—readers should accept or reject them)

I privately rely on the new version to examine the old scripture: Mutually dependent provisional dharmas have roughly two categories. First, mutual dependence of sense-organs, objects, etc.—what Master Ben calls "observational dependence provisional." Second, mutual dependence of existence-nonexistence, etc.—what Master Ben calls "formal dependence provisional." From "mutual dependence" to "indefinite mutual dependence" indicates the two provisional names. From "like five" to "equal dharmas" points to those two dharmas. "Five colors, etc." refers to sense-organs, objects, and consciousness. "Five" has three fives—meaning sense-organs, objects, and consciousness each having five. "Colors" first raises one object to equal the remaining fourteen. The meaning is: sense-organs are not independent organs—they mutually depend on objects and consciousness. Objects and consciousness are the same. They mutually depend on each other. This also generally reveals one aspect—everything is like this. Otherwise, one should say "colors and other five dharmas." However, saying "five colors" is this scripture's example, like the text below saying "five hundred billion Subhūti, Śāriputra, etc." "Existence-nonexistence, all equal, etc." refers to dharmas of existence-nonexistence, oneness-difference, long-short, etc. That this is called "indefinite mutual dependence"—scholars should consider.

Scripture: "All dharmas are conditionally formed provisional, forming sentient beings" (The new version says: "All dharmas are conditionally formed—aggregate, sense-sphere, and sense-realm dharmas like bubbles on water")
Master Ce says: Sixth, explaining conditionally formed provisional.

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Scripture: "Simultaneous cause-effect, sequential cause-effect, three-period good-evil" (The new version says: "All dharmas are cause-formed, all sentient beings' simultaneous cause-effect, sequential cause-effect, three-period good-evil like clouds in space")

Master Ce says: Seventh, cause-formed provisional. Master Ye establishes six provisionals and doesn't separately establish this seventh cause-formed. (I privately say: Seven provisionals accord with the new version text. Master Ben relies on the new to establish seven provisionals)

Scripture: "All illusions and transformations are illusory truth sentient beings"

Master Ce says: The above has already finished explaining that the transformed are like illusions. This is the second conclusion establishing that the transformed are like illusions. (I privately say: Taking this text as the general conclusion carefully obtains the scripture's meaning. Scholars should consider)

Scripture: "Great King, if bodhisattvas..." up to "are like this" (The new version says: "Good sons, bodhisattva mahāsattvas dwell in non-discrimination, without characteristics of that-this, without characteristics of self-other, always practicing beneficial transformation without characteristics of beneficial transformation. Therefore one should know: like foolish people's defiled consciousness, being attached to falsity and bound by characteristics. Bodhisattvas illuminate and see, knowing like illusory magicians having no substantial characteristics, merely like space-flowers. This is called bodhisattva mahāsattvas dwelling in benefiting self and others, truly observing")

Master Ce says: Concluding that the capable transformers are like illusions. Master Ye says: Concluding the establishment of illusory provisional sentient beings. (I privately say: If following the new version, one should say that both capable transformers and transformed objects are completely like illusions)

Scripture: "At that time, various existences..." up to "virtuous practices" (The character "various" appears in Master Zang's citation but not in Masters Ce and Ye's citations. However, this character has no clear meaning—readers may decide for themselves. The new version says: "When this dharma was explained, countless human and celestial beings in the assembly obtained forbearance tolerance and emptiness non-arising tolerance. Countless bodhisattvas from the first ground, second ground up to the tenth ground obtained one-life-remaining status")

The assembly (The two characters "time assembly" examined against "great assembly"—possibly a copying error of three characters) obtained benefits. "Forbearance tolerance" refers to the three worthies. (The commentary says "three worthies" with no different interpretation) Regarding "obtaining emptiness non-arising tolerance": Master Ye says obtaining emptiness is from the first ground up. Master Zang says emptiness tolerance is from the fourth ground up. Regarding non-arising tolerance: Masters Zang and Ye both say "seventh ground and up." Master Ce says emptiness non-arising tolerance generally exists in the ten grounds. Regarding "up to first ground, tenth ground, etc.": Master Ye says: How could only real wisdom certify emptiness, non-arising, etc.? Moreover, also expedient

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wisdom ground by ground certifies ineffable distinct merits. Master Zang says: The first ground is called "first ground"; dharma-cloud is called "tenth ground." Being vast like empty space is called "ineffable (one version writes 'inconceivable') virtue." Master Ce says: The later "up to, etc." refers to the ground-attainment approach—meaning through the power of hearing teachings, one can attain from first ground up to tenth ground.

I privately say: If judging emptiness [possibly missing the character "non-" below "emptiness"] arising as above-ground merits, it still doesn't accord with the text "up to first ground, tenth ground, etc." Now I say: In explaining the ten firm minds above, there are emptiness tolerance and non-arising tolerance. Therefore, borrowing this text's meaning: There are those who first obtain forbearance tolerance; there are those who obtain that later mind's emptiness non-arising tolerance; up to those who enter first ground and tenth ground.

Ninnō护国 Prajñāpāramitā Sūtra Chapter Four: Two Truths

I privately say: The Tendai school establishes seven-fold two truths, as detailed in the Lotus Sūtra Profound Meaning. However, the Prajñāpāramitā Sūtra has three teaching meanings. One should explain this chapter's two truths using those latter six levels. Master Ye says: Tendai says "Two vehicles take real existence as conventional, real existence's cessation as ultimate. Mahāyāna takes illusory existence as conventional, illusory existence being immediately empty as ultimate." This is the second of the seven levels. What various masters explain cannot be extensively quoted.

Scripture: "At that time, King Prasenajit..." up to "end of chapter"

Master Ce's meaning: Broadly divided into five parts. First, question-answer distinguishing separate two truths and non-dual. Second, "addressed the Buddha" and below—question and answer. Third, "addressed the Buddha" and below—question-answer distinguishing separate dharma-gates and non-dual. Fourth, "Great King, seven Buddhas" and below—praising the scripture's merits. Fifth, "Great King, this scripture" and below—praising the name and encouraging maintenance. Master Ye says: The text has two parts—first, question-answer distinguishing...