一　護国鈔三巻 - 翻刻

翻刻

【六十六頁上】
未＿レ得＿レ佛時之理性也。已得＿レ佛時名＿二薩婆若＿一。是智體故。三
乘般若至＿二覺性故＿一。重釋＿二前未得爲性義＿一也。凡三乘般若
理性本有。以＿二此覺性＿一各證＿二覺果＿一。若廣論＿二智母＿一 二乘亦有＿レ
分。若菩薩至＿二波羅蜜＿一。此明＿二修方法＿一也。無受者。破＿二能取＿一
也。無文字者。破＿二所取＿一也。此於＿二文字＿一離＿二能所取＿一修＿二智母＿一
也。離文字非非文字者。雖＿レ離＿二能所取＿一而不＿レ離＿二文字＿一。文字
性離。即是解脫不＿レ同＿二外道邪見二乘偏空＿一也。
經。大王若菩薩乃至若此
新云。大王菩薩摩訶薩佛果護。十地行護。化有情爲若
此也
經。白佛言無量品乃至非二法門
問＿二答法門一二等義＿一。無量品等者《割書：新云。眞性是一。有情品類。根｜行無量法門爲＿レ 一爲＿二無量＿一》
《割書：耶》測云。利鈍。液云。三乘根性行者。測云貪慢等。液云六
度萬行。法門爲一等者。測云。爲＿二彼所說諸法觀門爲＿二 一
爲＿レ 二無量＿一。《割書：■【国構えに考】無量下｜疑脫爲字》耶。液云。法門順＿レ理爲＿レ 一。應＿レ根爲＿二無
量＿一。理不＿レ可＿レ異根不＿レ可＿レ 一。云何運＿二不＿レ異之理＿一通＿二不＿レ 一之
根＿一耶。一切法觀門等者。《割書：新云。法門非＿レ 一亦非＿二無量＿一。何以故由＿二諸｜有情色法心法五取蘊相我人智見種種根行》
《割書：品類無邊＿一。法門隨根亦有＿二無量＿一。此｜諸法性非＿レ相非＿二無相＿一而非＿二無量＿一》亦非有相等者。藏云。有云應＿レ

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作＿二 四句＿一謂＿二非有相非無相非非有相非非無相＿一。爲＿二存略＿一故
且說＿二初後＿一。今解準＿レ 上有＿二 三句＿一。一非有相若爾應＿二無相＿一。故
言＿二非無相＿一。若爾應＿二是非無相＿一。故言＿二非非無相＿一。今擧＿二初後＿一
準顯＿二 中間＿一。故但二句一二者第一義諦者《割書：新云。了知一二非｜一非二即勝諦義》測
云。觀＿二 一二＿一是俗諦。不＿レ見＿二 二一＿一是眞諦。今明＿レ俗即眞故言＿二
一二者是第一義諦＿一也。液云。一二眞性即第一義也。若有
若無即世諦者《割書：新云。取著一二若有若無即世俗諦。賁云。｜執俗定有勝義實無。此皆妄情世俗諦故》空諦色諦
心諦等者《割書：新無｜此文》液云。有云空諦者眞諦也。色諦心諦俗諦也。
又下有＿二 三諦＿一。謂一俗諦。二眞諦。三第一義諦。上偈文有＿二
第三諦＿一雙照＿二 二諦＿一是也。若準＿二此義＿一即空諦是眞。色諦是
俗。心即心眞如爲＿二第一義諦＿一。《割書：私云。後釋爲＿レ勝。今以＿二此釋＿一助＿二顯｜ 經意＿一云。上約＿二 二諦＿一明＿二 一二義＿一。》
《割書：今於＿二此中＿一具約＿二 三諦＿一。一切諸法空故一也。假故無｜量。中故非＿レ 一。亦非＿二無量＿一不＿レ遠＿二無量＿一亦不＿レ遮＿レ 一》我人知見五受
陰空一切法空等者。私云。此文來意經文不＿レ明。諸釋亦。
然。今謂如＿二 上所＿一＿レ引。《割書：新云。諸有情色法心法五取蘊相。我｜人知見種種根行。品類無邊云云》彼文即
當＿二舊經此文＿一。故所＿レ言我人等者。顯＿二諸衆生種類差別＿一。意
云。如＿レ此衆生空而不＿レ同故法門非＿レ 一非＿レ 二也。見者細思。
經。大王七佛乃至得佛不久
讚經勸持七佛者。藏云。通釋迦爲＿二 七佛＿一。明＿三己所說同＿二於

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六佛＿一。測有＿二 二解＿一。一云。毘婆尸前更加＿二 一佛＿一。第七迦葉。又
解。第七釋迦。從＿レ多爲＿レ論故云＿二過去＿一。據＿レ實一佛即是現在。
汝等大衆受持讀誦解脫者。《割書：新云。汝等大衆受持讀誦如說｜修行。即爲受持諸佛之法。》是經
功徳五行至＿二不可窮盡＿一。《割書：新云。大王此般若波羅蜜多功德。無最若｜有恆河沙不可說諸佛。是一一佛敎化無》
《割書：量不可說有情。是一一有情皆得成佛。是諸佛等復敎化無量不可說有情｜亦皆成佛。是諸佛等所說般若波羅蜜多。有無量不可說那庾多億偈說不》
《割書：可盡。於諸偈中而取一偈分爲千分。復於十分而說一分｜句義功德尚無窮盡。何況如是無量句義所有功德　云云》況復於此至
不久。《割書：新云。若有人能於此經中起一念淨信。是人即超百劫｜千劫百千萬億劫生死苦難。何況書寫受持讀誦。云云》藏云。一念
信超十地者。一念無所得波若信。勝＿下有所得百千劫修＿二行
十地＿一功德＿上。《割書：私云。經初況復二字後超十地等文｜其義不＿レ明。學者善思新本分明。》
經。時諸大衆乃至十地性。《割書：新云。有十億人得三空忍。百萬億｜人得大空忍。無量菩薩得住十地。》
時衆得益。藏云。三空忍者。空無相無作也。言＿二大空忍＿一者。
在＿二 十地內＿一本智。證＿レ如名＿二大空忍＿一。亦云＿二無所得空＿一。言＿二 十
地性＿一者。在＿二初地上＿一。測液釋＿二 三空＿一不＿レ同不＿二繁引＿一。大空同
云＿二 十地＿一。《割書：私云何再論＿二｜十地功徳事＿一》
經。大王此經乃至訖品。《割書：新本此品末無＿二此文＿一。下卷屬累品末有＿レ之。｜彼云。佛告大王。此經名爲＿二仁王護國般若》
《割書：波羅蜜多＿一。亦得＿三名爲＿二甘露法藥＿一。若有＿二服行＿一。能癒＿二諸疾＿一。大王般若波羅｜ 蜜多所有功德。猶＿二如虛空＿一不＿レ可＿二測量＿一。若有＿四受＿二持讀＿三誦之＿一者。所＿レ獲功》
《割書：德能護＿二仁王及諸衆生＿一。猶＿二如垣牆＿一。｜亦如＿二城壁＿一。是故汝等應＿二當受持＿一。》
讚＿レ名。測云。異名有＿レ 四。一護國。二法藥。三護舍。四護身。
護國鈔卷中　終

【六十七頁下】
護國鈔卷下

仁王護國般若波羅蜜經護國品第五
液云。此品第二明＿二外護行＿一也。有說釋＿二此品名＿一有＿二 四差別＿一。
一明＿レ護＿レ意。二明＿レ護＿レ心。三明＿レ護＿レ法。四明＿二能護＿一。初護意者＿二
淨名云。衆生病菩薩病。衆生病癒菩薩亦癒。乃至見＿レ生
苦難＿一而救＿二護之＿一。心寧不＿レ如＿レ救＿二頭燃＿一哉。觀音之處＿二娑婆＿一。
地藏恆居＿二無間＿一。豈不＿二深思＿一＿レ之也。二明＿二護心＿一者。夫欲＿レ護＿レ
物先護＿二自心＿一當＿レ住＿二慈悲＿一。《割書：云云》三明＿二護法＿一者。般若波羅蜜￣ハ
一切諸佛母。一切賢聖依＿二般若力＿一。能竭＿二煩惱之海＿一能布＿二
大慈之雲＿一。觀音應＿レ念之功。地藏護＿レ國之力。釋迦分＿二身於
法界＿一。淨名納＿二海於毛端＿一。皆由＿三內證＿二般若＿一故。道力如＿レ斯。
《割書：云云》四明＿二能護＿一者。此品有＿二百部鬼神＿一。受持品有＿二 五大菩薩
五千眷屬＿一。觀佛三昧海經念＿二般若＿一者。一切諸佛自來護＿レ
之。《割書：云云》
測云。若依＿二本記＿一。國土有＿レ 二。一世間二乘凡夫。二出世
十信至＿二 十地＿一。賊有＿レ 二。 一￣ニハ外劫盜禽獸等。二內所＿レ謂煩
惱。護有＿レ 二。 一￣ニハ外即百部百神。二內所謂智慧。若內若

現代語訳

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仏を得ていない時の理性である。既に仏を得た時は薩婆若と名づける。これは智の体だからである。「三乗般若」至「覚性故」は、重ねて前の「未だ得ざるを性と為す義」を釈したものである。凡そ三乗般若の理性は本来有るものである。この覚性を以て各々覚果を証する。もし智母を広く論ずれば、二乗にも分がある。「若し菩薩」至「波羅蜜」は、この修の方法を明かすものである。「無受」とは、能取を破るものである。「無文字」とは、所取を破るものである。これは文字において能所取を離れて智母を修するのである。「離文字非非文字」とは、能所取を離れるといえども文字を離れない。文字の性は離れており、即ちこれが解脱であり、外道の邪見や二乗の偏空と同じではない。

経「大王若し菩薩」乃至「若し此」
新に云う。「大王菩薩摩訶薩は仏果護、十地行護、有情を化するを若し此くの如し」

経「仏に白して言う無量品」乃至「非二法門」
法門の一二等の義を問答する。「無量品等」とは（新に云う。「真性は一である。有情の品類、根行は無量である。法門は一と為すか無量と為すか」）測師が云う。「利鈍」液師が云う。「三乗の根性」行とは、測師が云う「貪慢等」液師が云う「六度万行」「法門一と為す等」とは、測師が云う。「彼の為に説く所の諸法観門を一と為すか、二無量と為すか」液師が云う。「法門は理に順じて一と為し、根に応じて無量と為す。理は異なるべからず、根は一なるべからず。どうして異ならざる理を運んで一ならざる根に通ずるのか」「一切法観門等」とは（新に云う。「法門は一に非ず、亦無量に非ず。何を以ての故に、諸有情の色法心法五取蘊相、我人智見、種々の根行、品類無辺による。法門は根に随って亦無量有り。この諸法性は相に非ず無相に非ず、而して無量に非ず」）「亦非有相等」について、蔵師が云う。「有るは四句を作すべしと云う。謂く非有相、非無相、非非有相、非非無相と。略を存する為の故にとりあえず初後を説く。今の解釈によれば上に三句有り。一つは非有相、若し爾らば無相なるべきである。故に非無相と言う。若し爾らば是れ非無相なるべきである。故に非非無相と言う。今初後を挙げて中間を準じ顕す。故にただ二句である」

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「一二者第一義諦」とは（新に云う。「一二非一非二を了知するのが即ち勝諦義である」）測師が云う。「一二を観るのは俗諦である。一二を見ないのは真諦である。今俗が即ち真であることを明かすが故に『一二者是れ第一義諦』と言う」液師が云う。「一二の真性が即ち第一義である」「若有若無即世諦」とは（新に云う。「一二若有若無に取著するのが即ち世俗諦である。賁師が云う。『俗を執して定有とし、勝義を実無とする。此れ皆妄情の世俗諦故である』」）

「空諦色諦心諦等」について（新には此の文無し）液師が云う。「有るは空諦は真諦であると云う。色諦心諦は俗諦である。また下に三諦有り。謂く一は俗諦、二は真諦、三は第一義諦である。上の偈文に第三諦有りて二諦を双照するのがこれである。もしこの義に準ずれば、即ち空諦は是れ真、色諦は是れ俗、心は即ち心真如が第一義諦と為る」（私に云う。後釈が勝れている。今この釈を以て経意を助顕して云う。上は二諦について一二義を明かす。今この中において具に三諦について述べる。一切諸法は空故に一である。仮故に無量である。中故に一に非ず、亦無量に非ず、無量を遠ざけず、亦一を遮らず）

「我人知見五受陰空一切法空等」について。私に云う。この文の来意は経文が明らかでなく、諸釈もまたそうである。今思うに上に引く所の如し（新に云う。「諸有情の色法心法五取蘊相、我人知見種々根行、品類無辺云云」）。彼の文は即ち旧経のこの文に当たる。故に言う所の我人等とは、諸衆生の種類差別を顕す。意に云う。この如く衆生は空にして同じからざる故に、法門は一に非ず二に非ずである。見る者は細かく思え。

経「大王七仏」乃至「得仏不久」
経を讃じて持することを勧める。七仏について、蔵師が云う。「釈迦を通じて七仏と為す。己の説く所が六仏と同じであることを明かす」測師に二解有り。「一に云う。毘婆尸の前に更に一仏を加える。第七は迦葉である。また解して、第七は釈迦である。多に従って論を為すが故に過去と云う。実に拠れば一仏が即ち是れ現在である」

「汝等大衆受持読誦解脱」について（新に云う。「汝等大衆よ、受持読誦し如説修行せよ。即ち諸仏の法を受持することと為る」）「是経功徳五行」至「不可窮盡」（新に云う。「大王よ、この般若波羅蜜多の功徳は、無最である。若し恒河沙の不可説の諸仏有りて、是の一一仏が無量不可説の有情を教化し、是の一一有情が皆成仏を得て、是の諸仏等が復た無量不可説の有情を教化して亦皆成仏し、是の諸仏等の説く所の般若波羅蜜多に、無量不可説那庾多億偈有りて説き尽くすべからず。諸偈の中において一偈を取りて千分に分け、復た十分において一分を説く。句義の功徳なお窮尽無し。況んや是の如き無量句義の所有の功徳をや。云云」）

「況復於此」至「不久」について（新に云う。「若し人有りて能く此の経中において一念の浄信を起こさば、是の人は即ち百劫千劫百千万億劫の生死苦難を超ゆ。況んや書写受持読誦をや。云云」）蔵師が云う。「一念信が十地を超えるとは、一念無所得般若信は、有所得の百千劫修行十地の功徳に勝る」（私に云う。経の初めの「況復」二字後の「超十地」等の文は、その義明らかでない。学者は善く思え。新本は分明である）

経「時諸大衆」乃至「十地性」（新に云う。「十億人有りて三空忍を得、百万億人が大空忍を得、無量菩薩が十地に住することを得たり」）
時の衆の得益である。蔵師が云う。「三空忍とは、空無相無作である。大空忍と言うのは、十地内に在る本智である。如を証して大空忍と名づく。亦無所得空と云う。十地性と言うのは、初地上に在る」測師と液師の三空の釈は同じでなく、繁引しない。大空は同じく十地と云う（私に云う。何ぞ再び十地功徳の事を論ずるか）

経「大王此経」乃至「訖品」（新本はこの品の末にこの文無し。下巻の属累品の末に之有り。彼に云う。「仏、大王に告ぐ。此の経を名づけて仁王護国般若波羅蜜多と為す。亦名づけて甘露法薬と得る。若し服行有らば、能く諸疾を癒す。大王、般若波羅蜜多の所有の功徳は、猶虚空の如く測量すべからず。若し受持読誦する者有らば、獲る所の功徳は能く仁王及び諸衆生を護ること、猶垣墻の如く、亦城壁の如し。是故に汝等は応当に受持すべし」）
名を讃ずる。測師が云う。「異名に四有り。一は護国、二は法薬、三は護舎、四は護身」

護国鈔巻中　終

【六十七頁上・下】
護国鈔巻下

仁王護国般若波羅蜜経護国品第五

液師が云う。「この品は第二に外護行を明かすものである」この品名の釈について四つの差別が有ると説く者が有る。一は護意を明かす、二は護心を明かす、三は護法を明かす、四は能護を明かす。初めに護意とは、「維摩経に云う『衆生病めば菩薩病む。衆生の病癒えれば菩薩も亦癒ゆ』乃至衆生の苦難を見て之を救護する。心が頭燃を救うが如くならざるを得ようか。観音の娑婆に処し、地蔵の恒に無間に居するは、豈に深く之を思わざらんや」二に護心を明かすとは、「それ物を護らんと欲せば先ず自心を護り、当に慈悲に住すべし」三に護法を明かすとは、「般若波羅蜜は一切諸仏の母である。一切賢聖は般若力に依る。能く煩悩の海を竭し、能く大慈の雲を布く。観音の応念の功、地蔵の護国の力、釈迦の法界に身を分つ、維摩の海を毛端に納る、皆内に般若を証するに由る故に、道力斯の如し」四に能護を明かすとは、「この品に百部鬼神有り、受持品に五大菩薩五千眷属有り。観仏三昧海経に般若を念ずる者は、一切諸仏自ら来たりて之を護る」

測師が云う。「もし本記に依れば、国土に二有り。一は世間二乗凡夫、二は出世十信至十地である。賊に二有り。一は外の劫盗禽獣等、二は内の所謂煩悩である。護に二有り。一は外の即ち百部百神、二は内の所謂智慧である。若しくは内若しくは

英語訳

【Page 66 Upper】
This is the inherent nature when one has not yet attained Buddhahood. When one has already attained Buddhahood, it is called sarvajñā. This is because it is the essence of wisdom. From "the prajñā of the three vehicles" to "enlightened nature" repeatedly explains the previous meaning of "what is not yet attained serves as nature." Generally, the inherent nature of prajñā in the three vehicles originally exists. Through this enlightened nature, each attains the fruit of enlightenment. If one discusses the wisdom mother broadly, the two vehicles also have their share. From "if bodhisattvas" to "pāramitā" clarifies this method of cultivation. "Non-grasping" destroys the grasping subject. "No letters" destroys the grasped object. This is cultivating the wisdom mother by transcending subject-object grasping regarding letters. "Apart from letters, not non-letters" means that although one transcends subject-object grasping, one does not depart from letters. The nature of letters is transcendent—this is liberation, not the same as the heterodox views of outsiders or the partial emptiness of the two vehicles.

Scripture: "Great King, if bodhisattvas..." up to "like this"
The new version says: "Great King, bodhisattva-mahāsattvas protect Buddha-fruit, protect the practice of the ten stages, and transform sentient beings like this."

Scripture: "Addressed the Buddha saying 'immeasurable categories'" up to "non-dual dharma gate"
This questions and answers the meaning of dharma gates being one, two, etc. Regarding "immeasurable categories, etc." (The new version says: "True nature is one. The categories of sentient beings, their spiritual roots and practices are immeasurable. Are dharma gates one or immeasurable?") Master Ce says: "Sharp and dull faculties." Master Ye says: "The spiritual natures of the three vehicles." Regarding practices, Master Ce says "greed, pride, etc." Master Ye says "six perfections and myriad practices." Regarding "dharma gates being one, etc.," Master Ce says: "Are the various dharma contemplation gates explained for them one or immeasurable?" Master Ye says: "Dharma gates are one in accordance with principle, immeasurable in response to faculties. Principle cannot be different; faculties cannot be uniform. How does one operate the non-different principle to reach the non-uniform faculties?" Regarding "all dharma contemplation gates, etc." (The new version says: "Dharma gates are neither one nor immeasurable. Why? Due to sentient beings' form dharmas, mind dharmas, five grasping aggregate characteristics, self-person wisdom views, various spiritual roots and practices, boundless categories. Dharma gates following roots also have immeasurability. These dharma natures are neither characteristics nor non-characteristics, yet not immeasurable") Regarding "also not having characteristics, etc.," Master Zang says: "Some say four sentences should be made: neither having characteristics, neither non-characteristics, neither non-having characteristics, neither non-non-characteristics. For the sake of brevity, only the first and last are mentioned. According to present understanding, there are three sentences above. First, 'not having characteristics'—if so, there should be non-characteristics. Therefore it says 'not non-characteristics.' If so, it should be 'not non-non-characteristics.' Therefore it says 'not non-non-characteristics.' Now mentioning first and last to indicate the middle accordingly. Therefore only two sentences."

【Page 66 Lower】
"One-two is ultimate truth" (The new version says: "Understanding one-two as neither one nor two is precisely ultimate truth meaning") Master Ce says: "Contemplating one-two is conventional truth. Not seeing one-two is ultimate truth. Now clarifying that conventional is precisely ultimate, therefore saying 'one-two is ultimate truth.'" Master Ye says: "The true nature of one-two is precisely ultimate meaning." "Existence or non-existence is worldly truth" (The new version says: "Grasping attachment to one-two as existing or non-existing is precisely conventional truth. Master Ben says: 'Clinging to the conventional as definitely existing and ultimate meaning as truly non-existent—these are all deluded emotions of conventional truth'")

Regarding "emptiness truth, form truth, mind truth, etc." (This text is not in the new version) Master Ye says: "Some say emptiness truth is ultimate truth. Form truth and mind truth are conventional truth. Also below there are three truths: first conventional truth, second ultimate truth, third ultimate meaning truth. In the verse text above, having the third truth illuminating both truths simultaneously is this. If following this meaning, then emptiness truth is ultimate, form truth is conventional, mind—namely mind-suchness—serves as ultimate meaning truth." (I privately say: The latter explanation is superior. Now using this explanation to help clarify the scriptural meaning: Above, regarding the two truths, it clarifies the meaning of one-two. Now in this passage, it comprehensively discusses the three truths. All dharmas are one because of emptiness, immeasurable because of the provisional, neither one nor immeasurable because of the middle, not rejecting immeasurability nor obstructing oneness)

Regarding "self, person, knowledge views, five aggregates emptiness, all dharmas emptiness, etc." I privately say: The meaning of this passage's context is unclear in the scripture, and various explanations are also thus. Now I think as quoted above (The new version says: "Sentient beings' form dharmas, mind dharmas, five grasping aggregate characteristics, self-person knowledge views, various spiritual roots and practices, boundless categories, etc."). That text corresponds to this text in the old scripture. Therefore what is called "self, person, etc." reveals the categorical differences of various sentient beings. The meaning is: Like this, sentient beings are empty yet not the same, therefore dharma gates are neither one nor two. Observers should think carefully.

Scripture: "Great King, the seven Buddhas..." up to "attained Buddhahood not long ago"
Praising the scripture and encouraging its maintenance. Regarding the seven Buddhas, Master Zang says: "Including Śākyamuni makes seven Buddhas, clarifying that what he teaches is the same as the six Buddhas." Master Ce has two explanations: "First says: Adding one more Buddha before Vipaśyin, the seventh being Kāśyapa. Another explanation: The seventh is Śākyamuni. Following the majority it speaks of 'past.' According to reality, one Buddha is precisely the present."

Regarding "You great assembly, receive, maintain, recite, liberation" (The new version says: "You great assembly, receive and maintain, recite, practice as taught. This is receiving and maintaining the Buddhas' dharma") "This scripture's merit, five practices" up to "inexhaustible" (The new version says: "Great King, this prajñāpāramitā's merit is limitless. If there were Ganges sand number of ineffable Buddhas, each Buddha teaching immeasurable ineffable sentient beings, each sentient being attaining Buddhahood, these Buddhas again teaching immeasurable ineffable sentient beings who all attain Buddhahood, the prajñāpāramitā spoken by these Buddhas having immeasurable ineffable nayuta billions of verses that cannot be fully explained. Among all verses taking one verse and dividing it into a thousand parts, again among ten parts explaining one part—the merit of sentence meanings is still endless. How much more the merit of such immeasurable sentence meanings. Etc.")

Regarding "how much more in this" up to "not long ago" (The new version says: "If someone can generate one moment of pure faith in this scripture, this person immediately transcends hundreds of kalpas, thousands of kalpas, hundreds of thousands of millions of kalpas of birth-death suffering. How much more copying, receiving, maintaining, reciting. Etc.") Master Zang says: "One moment of faith transcending the ten stages means: One moment of no-attainment prajñā faith surpasses the merit of cultivating the ten stages with attainment for hundreds of thousands of kalpas." (I privately say: The meaning of the text "how much more" at the beginning and "transcending ten stages" etc. is unclear. Students should think well. The new version is clear)

Scripture: "At that time the great assembly..." up to "ten stage nature" (The new version says: "Ten billion people attained three emptiness patience, one hundred million people attained great emptiness patience, immeasurable bodhisattvas attained dwelling in the ten stages")
The assembly's benefits received. Master Zang says: "Three emptiness patience means emptiness, signlessness, wishlessness. Speaking of 'great emptiness patience' means the fundamental wisdom within the ten stages. Realizing suchness is called 'great emptiness patience.' Also called 'no-attainment emptiness.' Speaking of 'ten stage nature' means being above the first stage." Masters Ce and Ye's explanations of three emptinesses differ and won't be extensively quoted. Great emptiness is similarly called "ten stages." (I privately say: Why again discuss the ten stages' merit?)

Scripture: "Great King, this scripture..." up to "end of chapter" (The new version doesn't have this text at the end of this chapter. It's at the end of the entrustment chapter in the lower fascicle. There it says: "The Buddha told the great king: This scripture is called the Benevolent King Prajñāpāramitā for Protecting the Nation. It can also be called Sweet Dew Dharma Medicine. If there is practice and service, it can cure all illnesses. Great King, the merit of prajñāpāramitā is like empty space, immeasurable. If there are those who receive, maintain, and recite it, the merit obtained can protect benevolent kings and all sentient beings like walls and ramparts. Therefore you should receive and maintain it.")
Praising the name. Master Ce says: "There are four alternative names: first protecting the nation, second dharma medicine, third protecting dwellings, fourth protecting the body."

Protecting the Nation Commentary Middle Fascicle - End

【Pages 67 Upper and Lower】
Protecting the Nation Commentary Lower Fascicle

Benevolent King Prajñāpāramitā Scripture for Protecting the Nation, Protecting the Nation Chapter Five

Master Ye says: "This chapter second clarifies external protective practices." Some explain this chapter's name as having four distinctions: first clarifying the intention to protect, second clarifying the mind that protects, third clarifying protecting the dharma, fourth clarifying what can protect. First, the intention to protect: "The Vimalakīrti Sūtra says: 'When sentient beings are ill, bodhisattvas are ill. When sentient beings' illness is cured, bodhisattvas are also cured,' up to seeing sentient beings' suffering and rescuing them. How could the mind not be like rescuing a burning head? Avalokiteśvara dwelling in the sahā world, Kṣitigarbha constantly residing in the uninterrupted hell—how could one not think deeply about this?" Second, clarifying the protecting mind: "If one wishes to protect things, first protect one's own mind and should dwell in compassion." Third, clarifying protecting the dharma: "Prajñāpāramitā is the mother of all Buddhas. All sages and saints depend on prajñā power. It can exhaust the ocean of afflictions and spread clouds of great compassion. Avalokiteśvara's merit of responding to mindfulness, Kṣitigarbha's power of protecting nations, Śākyamuni dividing his body throughout the dharma realm, Vimalakīrti incorporating the ocean in a hair tip—all due to internally realizing prajñā, therefore spiritual power is thus." Fourth, clarifying what can protect: "This chapter has one hundred divisions of spirits and ghosts, the receiving and maintaining chapter has five great bodhisattvas and five thousand retinues. The Contemplating Buddha Samādhi Ocean Sūtra says those who recite prajñā have all Buddhas personally come to protect them."

Master Ce says: "According to the original record, there are two kinds of nations: first worldly two-vehicle ordinary beings, second transcendent from ten faiths to ten stages. There are two kinds of bandits: first external robbers, thieves, birds and beasts etc., second internal so-called afflictions. There are two kinds of protection: first external namely one hundred divisions and spirits, second internal so-called wisdom. Whether internal or