一　護国鈔三巻 - 翻刻

翻刻

【六十二頁上】
別。後勸持。前中文三。初明＿二 二諦二不二＿一。二明＿二 說法說不
說＿一。三明＿二法門二不二＿一。藏意云。有＿二 三問答＿一。辨＿二 二諦不二＿一。一
正辨＿二 二諦不二＿一。二明＿二說法不二＿一。三辨＿二法門不二＿一。第三問
答文為＿レ 三。第一正問＿二答法門不二＿一。大王七佛說下第二
歎＿レ教。勸＿レ修明＿二經功德＿一。第三大王此經下。第三定＿二經名字＿一
勸令＿二受持＿一。私云且分為＿レ 六。一問答分＿二別三般若義＿一。二大
王若菩薩下。總結＿二觀空品以下所＿レ明護果護因＿一。三白佛言
無量下。問＿二答法門一二等義＿一。四大王七佛下。讚經勸持。五
時諸大衆下。時衆得益。六大王此經下。讚名勸持。新《割書：■【国構えに考】新下｜疑脱經》
《割書：字》以＿二第六文＿一置＿二屬累品末＿一。故良賁分＿二新此品文＿一云。一問
答分別。二明＿二佛同說＿一。三聞法獲益。
經。爾時波斯乃至眞性般若波羅蜜
私云。第一問答分＿二別三般若義＿一。即為＿レ 三。初長行偈頌明＿二
實相般若＿一。次大王菩薩下明＿二觀照般若＿一。復白佛言云何下
明＿二文字般若＿一。諸師前釋＿二觀空品＿一 中。以＿二 三般若＿一消＿二經文＿一
了。此義甚善故今準＿レ彼。
經。爾時波斯乃至訖偈

【六十二頁下】
私云。明＿二實相般若＿一。先問後答。
經。爾時波斯乃至其事云何
問
經。佛告大王乃至訖偈《割書：新云。佛言大王汝於過去龍光王佛法中已｜問此義。我今無說汝今無聽無說。無聽是即 》
《割書：名為一義二義。汝今諦聽當爲汝｜說。爾時世尊而說偈言。云云》
測云。答有＿レ 二初略答。後七佛下廣釋。液云。初略答。二七
佛下引＿レ證答。三大王菩薩下解釋答。藏意似＿レ之。《割書：私牒＿二經｜文＿一故不＿レ》
《割書：順＿二諸師疏＿一。｜見者善思。》
經。佛告大王乃至如法修行
無聽無說者。藏液云。無聽無說爲＿二 一義＿一。而有＿二聽說＿一爲＿二 二
義＿一。賁云。如＿二本記云＿一。有＿レ說有＿レ聽即是不一。無＿レ說無＿レ聽即是
不二。不一不二即是第一義諦。古釋＿二此文＿一乃有＿二 二解＿一。一
云不一即是二諦。一眞二俗。不二即是第一義諦。非＿レ眞
非＿レ俗故名＿二第一義諦＿一。二云不一即是二諦差別義。不二即
是二諦不差別義。非＿三 二諦外有＿二第三諦＿一也。今又解云見＿レ
有＿二說聽＿一。俗故不＿レ 一。無＿二說聽相＿一眞故不＿レ 二。即相無相明＿二
一二＿一矣。《割書：私云此義甚深應＿下以＿二 天台二諦三諦一｜諦無諦等義＿一釋＿中此文＿上也。學者巧思。》

【六十三頁上】
經。七佛偈乃至訖偈
測云。第二廣釋有＿レ 二。初引＿二 七佛偈＿一。後長行申＿二今佛說＿一。《割書：云云》
有＿二 八偈半＿一。初有＿二 三偈＿一。正申＿二 二諦＿一。次有＿二 三偈＿一。釋＿二 一異義＿一。
正釋＿二王難＿一。後二偈半辨＿二世諦＿一。結＿二成上義＿一。液云。初三行就＿レ
法明＿二 二諦＿一。次三行就＿レ解明＿二 二諦＿一。三三行半就＿レ喩明＿二 二諦＿一。
《割書：私云此八偈半文約義隱。就＿レ｜中初三行聖旨彌難＿レ量。》
經。無相第一義乃至訖偈
測云。且依＿二本記＿一。初一偈明＿二 二諦體俱本有＿一。上半眞諦。下
半俗諦。次一偶以＿二 三假＿一辨＿二 二諦有無＿一。後一偈遣＿二有無相＿一
以辨＿二 二諦＿一。藏云。初偈標＿二因緣空有二諦章門＿一。次偈解釋。
第三偈結。因緣本自有者。《割書：新云。因緣｜如幻有。》液云。十二緣法世間常
爾。第一義空如者。測云。異名重釋。亦名＿二第一義空＿一。空名＿二
眞如＿一。諸有本有法等者。《割書：新云。諸有幻｜有法。云云》液云。諸有三世相似
恆見故言＿二本有＿一。此本有非＿レ眞三假集故《割書：■【国構えに考】故經｜作假也》有無無諦
實無者。按＿二諸師意＿一多似＿三已無爲＿二無無＿一也。幻化見幻化衆
生名幻諦者《割書：新云。幻化見幻｜化愚夫名幻諦。》液云。迷人見不＿レ知＿二是幻＿一。幻師見
等者。液云。悟人了＿レ幻。知＿二如不＿一＿レ眞。

【六十三頁下】
經。大王菩薩乃至法如故。
新云。菩薩摩訶薩住勝義諦化諸有情。佛及有情一而無
二。何以故有情菩提此二皆空。以有情空得直《割書：■【国構えに考】直經｜作置》菩提
空。以菩提空得置有情空。以一切法空空故空。何以故般
若無相二諦皆空。謂從無明至一切智。無自相無他相。於
勝義諦見無所見。若有修行亦不取著。若不修行亦不取
著。《割書：云云》私云。明＿二觀照般若＿一。故文云＿二常照二諦＿一。又云＿二 五眼
成就＿一。《割書：云云》液云。第三解釋答。測云。第二申＿下今佛說＿二 一二＿一之
義＿上。文別有＿レ 二。初明＿二 二義＿一。後佛及下釋＿二其一義＿一。於第一義
中常照二諦化衆生者。由＿二般若＿一故。常照＿二眞諦＿一不＿レ著＿二生死＿一。
異＿二於凡夫＿一。由＿二大悲＿一故。常照＿二俗諦＿一不＿レ著＿二涅槃＿一。異＿二於二乘＿一。
私云。此一段經文意趣極難＿レ知。諸師所＿レ釋亦不＿二分明＿一。恐＿レ
繁不＿レ引。學者更撿。今按＿二新舊本＿一偸述＿二愚見＿一云。此中大意
辨＿二 二諦一異＿一也。即知今言＿二生佛一二＿一。即是二諦之一異
也。上文說＿二佛果＿一云。第一義諦常安穩。又云。衆生者世諦
之名也。以＿二佛衆生＿一爲＿二眞俗諦＿一。經文明矣。今文意云。菩薩
雖＿レ住＿二不二理＿一。而照＿二佛眞衆生俗＿一。敎＿二化衆生＿一令＿レ入＿二佛道＿一。

現代語訳

【六十二頁上】
別つ。後に勧持す。前中の文は三つ。初めに二諦二不二を明かす。二つに説法説不説を明かす。三つに法門二不二を明かす。蔵師の意に云う。三つの問答が有る。二諦不二を弁ず。一つは正しく二諦不二を弁ず。二つは説法不二を明かす。三つは法門不二を弁ず。第三問答の文を三つとする。第一に正しく法門不二を問答する。「大王七佛説」下は第二に教えを歎じる。修を勧め経の功徳を明かす。第三「大王此経」下。第三に経の名字を定め受持を勧令する。私に云う。まず六つに分ける。一つは問答して三般若の義を分別する。二つは「大王若菩薩」下。総じて観空品以下に明かす所の護果護因を結ぶ。三つは「白佛言無量」下。法門一二等の義を問答する。四つは「大王七佛」下。経を讃じ持つことを勧める。五つは「時諸大衆」下。時衆が益を得る。六つは「大王此経」下。名を讃じ持つことを勧める。新（新の下に疑うに「経」の字が脱）は第六文を以て屬累品の末に置く。故に良賁は新のこの品の文を分けて云う。一つは問答分別。二つは佛同説を明かす。三つは聞法獲益。

経「爾時波斯」乃至「眞性般若波羅蜜」

私に云う。第一に問答して三般若の義を分別する。即ち三つとする。初めの長行偈頌は実相般若を明かす。次の「大王菩薩」下は観照般若を明かす。「復白佛言云何」下は文字般若を明かす。諸師が前に観空品を釈する中に、三般若を以て経文を消し了んぬ。この義は甚だ善なり。故に今これに準ずる。

経「爾時波斯」乃至「訖偈」

【六十二頁下】
私に云う。実相般若を明かす。先ず問い、後に答える。

経「爾時波斯」乃至「其事云何」

問

経「佛告大王」乃至「訖偈」（新に云う。「佛言大王よ、汝は過去の龍光王佛の法中に已にこの義を問えり。我今無説、汝今無聴、無説。無聴、是れ即ち一義二義と名づく。汝今諦聴せよ、当に汝が為に説くべし。爾時世尊して偈を説いて言わく。云云」と）

測師が云う。答えに二つ有り。初めは略答。後の「七佛」下は広釈。液師が云う。初めは略答。二つは「七佛」下で証を引いて答える。三つは「大王菩薩」下で解釈して答える。蔵師の意もこれに似る。（私は経文を牒する故に諸師の疏に順わず。見る者は善く思え）

経「佛告大王」乃至「如法修行」

「無聴無説」について。蔵・液師が云う。無聴無説を一義とし、而して聴説有るを二義とする。賁師が云う。本記に云うが如し。説有り聴有るは即ち是れ不一。説無く聴無きは即ち是れ不二。不一不二は即ち是れ第一義諦。古くこの文を釈するに乃ち二解有り。一つに云う。不一は即ち是れ二諦。一は眞、二は俗。不二は即ち是れ第一義諦。眞に非ず俗に非ざる故に第一義諦と名づく。二つに云う。不一は即ち是れ二諦差別の義。不二は即ち是れ二諦不差別の義。二諦の外に第三諦有るに非ず。今また解いて云う。説聴有りと見るは、俗なる故に不一。説聴の相無きは眞なる故に不二。即相無相にして一二を明かすなり。（私に云う。この義は甚だ深し。天台の二諦三諦一諦無諦等の義を以てこの文を釈すべきなり。学者巧みに思え）

【六十三頁上】
経「七佛偈」乃至「訖偈」

測師が云う。第二広釈に二つ有り。初めに七佛の偈を引く。後の長行で今佛の説を申ぶ。八偈半有り。初めに三偈有り。正しく二諦を申ぶ。次に三偈有り。一異の義を釈す。正しく王の難を釈す。後の二偈半は世諦を弁じ、上の義を結成す。液師が云う。初めの三行は法に就いて二諦を明かす。次の三行は解に就いて二諦を明かす。三つの三行半は喩に就いて二諦を明かす。（私に云う。この八偈半の文は約にして義は隠なり。中に就いて初めの三行は聖旨彌々量り難し）

経「無相第一義」乃至「訖偈」

測師が云う。まず本記に依る。初めの一偈は二諦の体が俱に本有なることを明かす。上半は眞諦。下半は俗諦。次の一偶は三假を以て二諦の有無を弁ず。後の一偈は有無の相を遣して以て二諦を弁ず。蔵師が云う。初偈は因縁空有二諦の章門を標す。次偈は解釈。第三偈は結。「因縁本自有」について（新に云う「因縁如幻有」と）。液師が云う。十二縁法は世間常に爾り。「第一義空如」について。測師が云う。異名重釈。亦た第一義空と名づく。空を眞如と名づく。「諸有本有法等」について（新に云う「諸有幻有法。云云」と）。液師が云う。諸有の三世は相似して恆に見る故に本有と言う。この本有は眞に非ず。三假集する故に「有無無諦實無」について。諸師の意を按ずるに多く已無を以て無無とするに似る。「幻化見幻化衆生名幻諦」について（新に云う「幻化見幻化愚夫名幻諦」と）。液師が云う。迷人は見て是れ幻なることを知らず。「幻師見等」について。液師が云う。悟人は幻を了る。眞でないことを知る。

【六十三頁下】
経「大王菩薩」乃至「法如故」

新に云う。「菩薩摩訶薩は勝義諦に住して諸の有情を化す。佛及び有情は一にして無二なり。何を以ての故に。有情菩提この二は皆空なり。有情空を以て菩提空を直（直は経では置に作る）く得。菩提空を以て有情空を置く得。一切法空を以て空の故に空なり。何を以ての故に。般若は無相にして二諦皆空なり。謂く無明より一切智に至るまで、無自相無他相なり。勝義諦に於いて見て見る所無し。若し修行有らば亦た取著せず。若し修行せざれば亦た取著せず。云云」と。私に云う。観照般若を明かす。故に文に「常に二諦を照らす」と云い、また「五眼成就」と云う。液師が云う。第三解釈答。測師が云う。第二に今佛の一二の義を説くことを申ぶ。文別に二つ有り。初めに二義を明かす。後の「佛及」下はその一義を釈す。「於第一義中常照二諦化衆生」について。般若に由る故、常に眞諦を照らして生死に著せず。凡夫に異なる。大悲に由る故、常に俗諦を照らして涅槃に著せず。二乗に異なる。

私に云う。この一段の経文の意趣は極めて知り難し。諸師の釈する所もまた分明でない。繁を恐れて引かず。学者更に撿せよ。今新舊本を按じて愚見を偸述して云う。この中の大意は二諦の一異を弁ずるなり。即ち知んぬ、今「生佛一二」と言うは、即ち是れ二諦の一異なり。上文に佛果を説いて云う。「第一義諦常安穏」と。また云う。「衆生とは世諦の名なり」と。佛と衆生を以て眞俗諦とす。経文明らかなり。今の文意に云う。菩薩は不二の理に住すと雖も、而も佛眞衆生俗を照らし、衆生を教化して佛道に入らしむ。

英語訳

【Page 62 Upper】
Distinguishing. Later encouraging maintenance. In the preceding text there are three parts. First, clarifying two truths, two and non-dual. Second, clarifying teaching dharma and not teaching. Third, clarifying dharma gates, two and non-dual. Master Zang's meaning says: There are three question-answers distinguishing two truths and non-dual. First, properly distinguishing two truths and non-dual. Second, clarifying teaching dharma and non-dual. Third, distinguishing dharma gates and non-dual. The third question-answer text has three parts. First, properly questioning and answering dharma gates and non-dual. "Great King, seven Buddhas explained" below is the second praising the teaching, encouraging cultivation and clarifying the scripture's merits. Third, "Great King, this scripture" below. Third, determining the scripture's name and encouraging reception and maintenance. I privately say: First divide into six parts. First, question-answer distinguishing the meaning of three prajñās. Second, "Great King, if bodhisattvas" below, generally concluding the protection of fruits and causes clarified from the Contemplating Emptiness chapter onward. Third, "addressed the Buddha saying 'immeasurable'" below, questioning and answering the meaning of dharma gates being one, two, etc. Fourth, "Great King, seven Buddhas" below, praising the scripture and encouraging maintenance. Fifth, "at that time the great assembly" below, the assembly at that time obtaining benefits. Sixth, "Great King, this scripture" below, praising the name and encouraging maintenance. The new [version] (possibly missing the character "scripture" below "new") places the sixth text at the end of the Entrusting chapter. Therefore Liangben divides the new version's text of this chapter saying: First, question-answer distinguishing. Second, clarifying that Buddhas speak in unison. Third, hearing dharma and obtaining benefits.

Scripture: "At that time, Prasenajit..." up to "true nature prajñāpāramitā"

I privately say: First, question-answer distinguishing the meaning of three prajñās, which becomes three parts. First, prose and verse clarifying substantial-characteristic prajñā. Next, "Great King, bodhisattvas" below clarifies contemplative prajñā. "Again addressed the Buddha saying 'how'" below clarifies textual prajñā. When various masters previously explained the Contemplating Emptiness chapter, they used the three prajñās to analyze the scripture text completely. This meaning is extremely good, so now I follow that precedent.

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

【Page 62 Lower】
I privately say: Clarifying substantial-characteristic prajñā. First question, then answer.

Scripture: "At that time, Prasenajit..." up to "what is this matter?"

Question

Scripture: "The Buddha told the Great King..." up to "end of verse" (The new version says: "The Buddha said: Great King, you already asked about this meaning in the dharma of Dragon Light King Buddha in the past. I now have no teaching, you now have no listening, no teaching. No listening—this is called one meaning, two meanings. You now listen carefully—I shall explain for you. At that time the World-Honored One spoke a verse saying: [etc.]")

Master Ce says: The answer has two parts. First, brief answer. Later, "seven Buddhas" below is extensive explanation. Master Ye says: First, brief answer. Second, "seven Buddhas" below cites evidence to answer. Third, "Great King, bodhisattvas" below explains the answer. Master Zang's meaning is similar. (I cite the scripture text, so I don't follow the various masters' commentaries. Readers should think well)

Scripture: "The Buddha told the Great King..." up to "practice according to dharma"

Regarding "no listening, no teaching": Masters Zang and Ye say: No listening, no teaching is one meaning, while having listening and teaching is two meanings. Master Ben says: As stated in the Original Record: Having teaching and having listening is not-one. No teaching and no listening is not-two. Not-one and not-two is the ultimate truth. Ancient explanations of this text have two interpretations. First: Not-one is the two truths—one is ultimate, two is conventional. Not-two is ultimate truth. Because it is neither ultimate nor conventional, it is called ultimate truth. Second: Not-one is the meaning of two truths being different. Not-two is the meaning of two truths being non-different. There is no third truth outside the two truths. Now I further explain: Seeing that teaching and listening exist is conventional, therefore not-one. Having no characteristics of teaching and listening is ultimate, therefore not-two. Through characteristics and no-characteristics, one clarifies oneness and twoness. (I privately say: This meaning is extremely profound. One should explain this text using Tiantai's meanings of two truths, three truths, one truth, no truths, etc. Scholars should think skillfully)

【Page 63 Upper】
Scripture: "Seven Buddhas' verses..." up to "end of verse"

Master Ce says: The second extensive explanation has two parts. First, citing the seven Buddhas' verses. Later, prose explaining the present Buddha's teaching. There are eight and a half verses. First, there are three verses properly explaining the two truths. Next, there are three verses explaining the meaning of oneness and difference, properly explaining the king's difficulty. The latter two and a half verses distinguish conventional truth and conclude the above meaning. Master Ye says: The first three lines clarify two truths based on dharmas. The next three lines clarify two truths based on understanding. The third three and a half lines clarify two truths based on metaphors. (I privately say: These eight and a half verses have concise text but hidden meaning. Among them, the first three lines' sagely intention is increasingly difficult to fathom)

Scripture: "Characteristicless ultimate meaning..." up to "end of verse"

Master Ce says: First following the Original Record: The first verse clarifies that the essence of both truths is originally existent. The upper half is ultimate truth, the lower half is conventional truth. The next couplet uses three provisionals to distinguish the existence and non-existence of two truths. The latter verse removes the characteristics of existence and non-existence to distinguish the two truths. Master Zang says: The first verse establishes the chapter headings of conditions-emptiness-existence two truths. The next verse explains. The third verse concludes. Regarding "conditions originally self-existent" (the new version says "conditions are like illusory existence"): Master Ye says: The twelve-link dependent origination dharmas are always thus in the world. Regarding "ultimate meaning empty suchness": Master Ce says: Different name, repeated explanation. Also called "ultimate meaning emptiness." Emptiness is called "true suchness." Regarding "all existences originally existent dharmas, etc." (the new version says "all existences are illusory existent dharmas, etc."): Master Ye says: All existences of the three periods are similar and constantly seen, therefore called "originally existent." This original existence is not true—because three provisionals are assembled. Regarding "existence-nonexistence, no truth, truly non-existent": Examining various masters' meanings, most seem to take "already non-existent" as "non-non-existent." Regarding "illusion sees illusion, sentient beings are called illusory truth" (the new version says "illusion sees illusion, foolish people are called illusory truth"): Master Ye says: Deluded people see but don't know it's illusion. Regarding "illusory master sees, etc.": Master Ye says: Awakened people understand illusion and know it's not true.

【Page 63 Lower】
Scripture: "Great King, bodhisattvas..." up to "dharmas are thus"

The new version says: "Bodhisattva mahāsattvas dwell in ultimate truth and transform all sentient beings. Buddhas and sentient beings are one without two. Why? Sentient beings and bodhi—these two are both empty. Through sentient beings' emptiness, one directly (the scripture writes 'places' instead of 'directly') obtains bodhi emptiness. Through bodhi emptiness, one places sentient beings' emptiness. Through all dharmas' emptiness, because of emptiness, it is empty. Why? Prajñā is characteristicless, and both truths are empty. That is, from ignorance to omniscience, there are no self-characteristics, no other-characteristics. In ultimate truth, seeing has nothing seen. If there is cultivation, one also doesn't grasp or attach. If there is no cultivation, one also doesn't grasp or attach, etc."

I privately say: This clarifies contemplative prajñā, therefore the text says "constantly illuminating two truths" and also says "five eyes accomplished, etc." Master Ye says: Third, explanatory answer. Master Ce says: Second, explaining the present Buddha's teaching of oneness and twoness meaning. The text separately has two parts. First, clarifying two meanings. Later, "Buddhas and..." below explains that one meaning. Regarding "in ultimate meaning constantly illuminating two truths, transforming sentient beings": Because of prajñā, constantly illuminating ultimate truth without attachment to birth-death, different from ordinary people. Because of great compassion, constantly illuminating conventional truth without attachment to nirvana, different from the two vehicles.

I privately say: This passage's meaning and purpose are extremely difficult to understand. What various masters explain is also not clear. Fearing prolixity, I don't quote them. Scholars should examine further. Now examining new and old versions, I humbly state my foolish view: The main point here is distinguishing the oneness and difference of two truths. That is, knowing that now speaking of "sentient beings and Buddhas as one and two" is precisely the oneness and difference of two truths. The above text explaining Buddha-fruit says: "Ultimate truth is constantly peaceful." Also says: "Sentient beings is a name of conventional truth." Taking Buddhas and sentient beings as ultimate and conventional truths—the scripture text is clear. The present text's meaning says: Although bodhisattvas dwell in non-dual principle, they illuminate Buddha-ultimate and sentient beings-conventional, teaching and transforming sentient beings to enter the Buddha-path.