一　護国鈔三巻 - 翻刻

翻刻

【七十二頁上】
語＿一。朝出＿レ宮行見＿二 一道士＿一。當＿二車駕前＿一從＿レ身乞匃。我許＿二還
當＿一＿レ施。願見＿二哀愍＿一假＿二我七日＿一。施＿二彼道士＿一當＿二歸就＿一＿レ死。斑
足尋放。王還到＿レ國道士獨在。歡喜供養。波羅門爲＿レ王說＿レ
偈。《割書：云云》《割書：聞＿レ偈免＿レ難不＿レ能＿二繁引＿一｜其偈與＿レ今唯一兩字異》又云。爾時須陀索彌王者今
我身是。斑足王者今鴦崛摩羅是。諸人十二年中爲＿二斑足＿一
所＿二食瞰＿一者今此諸人。爲＿二鴦崛摩＿一所＿レ殺者是。此諸人等世
世常爲＿二鴦崛摩羅＿一之所＿二殺害＿一。《割書：取意｜畧抄》外道羅陀師等者。《割書：新云。｜時有》
《割書：外道師名爲善施與王灌頂乃令[■【国構えに考】令經作命]斑足取｜千王頭以禮[■【国構えに考】禮經作祀] 塚間摩訶迦羅大黑天神》賁云。言＿二塚間＿一
者所住處。言＿二摩訶＿一者此翻云＿レ大。言＿二迦羅＿一者此云＿二黑天＿一
也。上句梵語。下句唐言。大黑天神鬪戰神也。若祀＿二彼神＿一
增＿二其威德＿一。擧＿レ事皆勝。故饗祀也。何以知者。三藏引＿二別
梵夾＿一云。孔雀王經說。烏尸尼國國城之東有＿レ林。名＿二奢摩
奢那＿一。此云＿二尸林＿一。其林縱廣滿＿二 一由旬＿一。有＿二大黑天神＿一。是魔
醯首羅變化之身。與＿二諸鬼神無量眷屬＿一。常於＿二夜間＿一遊＿二行
林中＿一。有＿二大神力＿一多＿二諸珍寶＿一。有＿二隱形藥＿一有＿二長年藥飛行空
《割書：■【国構えに考】飛行空疏｜作遊行飛空》諸幻術藥＿一。與＿レ 人賈易。唯取＿二生人血肉＿一。先約＿二斤
兩＿一賈而＿二易藥等＿一。若人欲＿レ往。先以＿二陀羅尼＿一加＿二持其身＿一。然￣シテ

【七十二頁下】
往賈易。若不＿二加持＿一。彼諸鬼神乃自隱＿レ形盜＿二 人血肉＿一。令＿レ
减＿二斤兩＿一。即取＿二彼人身上血肉＿一。隨取隨盡。不＿レ充＿二先約＿一。乃
至＿レ取＿二盡一人血肉＿一。斤兩不＿レ充藥不＿レ可＿レ得。若加持者賈＿二得
寶具及諸藥等＿一。隨＿二意所爲＿一皆得＿二成就＿一。若饗祀者唯人血
肉。彼有＿二大力＿一即加＿二護人＿一。所作勇猛。鬪戰等法皆得＿レ勝
也。
經。其普明王乃至無生忍《割書：私牒》
案測意云。辨＿二能護＿一＿レ難文爲＿レ 三。初普明請＿レ暇。其斑足下第
二許＿レ暇。一日若依＿二賢愚經＿一許＿レ之。七日時普明王下第三
依＿レ時能護。
經。其普明王乃至許之一日
私云。請許二文可＿レ知。
經。時普明王乃至無生法忍《割書：私牒》
測云。依＿レ時能護有＿レ 二。初依＿二 七佛所說＿一明＿二能護＿一。後其第一
法師下依＿二別理＿一以明＿二能護＿一。《割書：私云。若准＿二 下文＿一。此[■【国構えに考】此下恐有脱｜字]即是七佛所說般若中偈何云＿二別》
《割書：理＿一。亦應＿レ云＿二別說偈＿一歟。然天台法華記明＿二斑足得益＿一 中云。若爾何故聞＿二｜ 無常＿一而悟＿レ大耶。答已聞＿二般若＿一復聞＿二非常＿一恐＿二其恡＿一＿レ國正助合行。因得＿二》
《割書：大益＿一云云。此義｜相似。見者思擇。》液云。一日二時講＿レ經竟。然百座應＿下隨＿二日修

【七十三頁上】
短＿一說＿上レ之。廣略皆令＿二經了＿一。此爲＿レ准也。測云。問如何一日能
說＿二如＿レ是八千億偈＿一。解云。如來神力冥加被故。一卷云。經
云北行萬里得＿二普明王＿一。而復云。是一日還修＿二功德＿一者亦
是聖道不思議事。一日二時講＿二 八千億偈＿一。義皆聞＿レ 《割書：■【国構えに考】聞恐｜同字》
之。
經。其第一法師乃至無生法忍
測云。第二依＿二順别理＿一以明＿二能護＿一。文別有＿レ 二。初正說護法。
後爾時下聞法獲得。《割書：■【国構えに考】得疏｜作益》
經。劫燒終訖乃至豈有國耶
測云。第二正說＿二護法＿一。有＿二 八行偈＿一。即分爲＿レ 四。第一兩偈說＿二
無常＿一。第二兩偈說＿レ苦。第三兩偈說＿レ空。第四兩偈說＿二無
我＿一。諸師同＿レ之。
經。劫燒終訖乃至國有何常
新云。劫火洞燃。大千俱壞。須彌巨海。磨滅無餘。梵釋天
龍。諸有情等。尚皆殄滅。何恐此身。測云。初一偈辨＿二器世
間劫壞無常＿一。次半偈明＿二其肉身一期無常＿一。後半偈擧＿レ勝
況＿レ劣。乾者是天。乾者健也。而行不＿レ迫故說爲＿レ乾。巛《割書：■【国構えに考】巛古｜坤字》

【七十三頁下】
者是地。巛者順也。地順＿二 四時＿一長＿二萬物＿一。故說爲＿レ巛。《割書：私云。四｜敎字苑》
《割書：云。乾健也。乾坤。又云。坤｜巛同字順也。地號也。苦昆反。》二儀者。測云天地。液同＿レ之。藏云
陰陽。液云。有爲法念念遷流。豈要至＿レ燒方無常也。蓋借＿レ
事顯＿レ理令＿レ易＿レ悟也。
經。生老病死乃至國有何賴
新云。生老病死。憂悲苦惱。怨親逼迫。能與願違。愛欲結
使。自作瘡疣。三界無安。國有何樂。測云。初一偈半正明＿二
諸苦＿一。後有＿二半偈＿一擧＿レ勝況＿レ劣。事與願違等者。測云。二句
通歟《割書：■【国構えに考】歟疏｜作顯》三苦。謂＿二怨增會苦愛別離苦求不得苦＿一。皆與＿レ
願違。或是憂悲爲＿レ害。復有＿二 二句＿一。明＿二 五蘊苦＿一。謂欲是集
諦。禍重是苦集猶＿二如瘡疣＿一。不＿レ離＿二自身＿一不＿レ出＿二 三界＿一故言＿二
無外＿一。液云。衆苦瘡疣自招非＿レ外。藏意無外同＿レ之。
經。有本自無乃至國土亦如
《割書：新云。有爲不實。從因緣起。盛衰電轉。暫有即無。｜諸界趣生。隨業緣現。如影如響。一切皆空。》測云。初一偈明＿二法
空＿一。第二偈明＿二生空＿一。聲響俱空等者以＿レ勝況＿レ劣。
經。識神無形乃至豈有國耶
《割書：新云。識由業漂。乘四大起。無明愛縛。我我所｜生。識隨業遷。身即無主。應知國土。幻化亦然。》測云。第四二偈顯＿二

現代語訳

【七十二頁上】
語ったことがない。朝に宮を出て行き、一人の道士を見た。車駕の前に当たってその身から乞うていた。私は帰って当然施すと許した。願わくは哀愍を見て私に七日を貸してください。彼の道士に施してから当に帰って死に就きます」。斑足はすぐに放した。王が国に還ると道士が独りいた。歓喜して供養した。バラモンが王のために偈を説いた。（云々）またいう。その時の須陀索弥王とは今の我が身である。斑足王とは今の鴦崛摩羅である。諸人が十二年中斑足に食われた者は今のこの諸人で、鴦崛摩に殺された者がそれである。この諸人等は世世常に鴦崛摩羅に殺害される所となっている。外道羅陀師等とは、

賁師がいう。「塚間」というのは住処である。「摩訶」というのはこれを翻訳して「大」という。「迦羅」というのはこれを「黒天」という。上句は梵語、下句は唐語である。大黒天神は闘戦の神である。もしその神を祀れば、その威徳を増し、事を挙げて皆勝つ。故に饗祀するのである。何をもって知るかというと、三蔵が別の梵夾を引いて云う。孔雀王経に説く。烏尸尼国の国城の東に林がある。「奢摩奢那」と名づく。これを「尸林」という。その林は縦広一由旬に満つ。大黒天神がある。これは魔醯首羅の変化の身である。諸鬼神無量の眷属と、常に夜間に林中を遊行している。大神力があり諸々の珍寝が多い。隠形薬がある、長年薬・飛行空中の諸々の幻術薬がある。人と賈易する。ただ生人の血肉を取る。先に斤両を約して賈して薬等と易える。もし人が往こうと欲すれば、先に陀羅尼をもってその身に加持して、然して

【七十二頁下】
往いて賈易する。もし加持しなければ、彼の諸鬼神はすなわち自ら形を隠して人の血肉を盗む。斤両を减らしめる。即座にその人の身上の血肉を取る。取るに随って随に尽きる。先の約に充たない。乃至一人の血肉を取り尽くすまで。斤両が充たなければ薬は得られない。もし加持する者は宝具及び諸薬等を賈い得る。意の所為に随って皆成就を得る。もし饗祀する者はただ人の血肉のみ。彼に大力があれば即座に人を加護する。所作は勇猛で、闘戦等の法は皆勝つことを得る。

経「其普明王」乃至「無生忍」
測師の意を案ずるに云う。能く難を護ることを弁ずる文に三つある。初めに普明が暇を請う。「其斑足」以下第二に暇を許す。一日。もし『賢愚経』に依れば之を許す。七日。「時普明王」以下第三に時に依って能く護る。

経「其普明王」乃至「許之一日」
私がいう。請許の二文は知るべし。

経「時普明王」乃至「無生法忍」
測師がいう。時に依って能く護るのに二つある。初めに七仏所説に依って能護を明かす。後に「其第一法師」以下は別理に依って以って能護を明かす。液師がいう。一日二時に経を講じ竟わる。然し百座は応に日の長短に随って之を説くべし。広略皆経を了せしめる。これを准とする。

【七十三頁上】
測師がいう。問う、如何にして一日に能くかくの如き八千億偈を説くのか。解していう。如来の神力が冥に加被するが故である。一巻にいう。経に「北行万里して普明王を得」といい、而して復た「是れ一日還って功徳を修す」というのは、亦これは聖道の不思議の事である。一日二時に八千億偈を講じ、義皆これを聞く。

経「其第一法師」乃至「無生法忍」
測師がいう。第二に別理に順じて以って能護を明かす。文別に二つある。初めに正しく護法を説く。後に「爾時」以下で聞法して獲益する。

経「劫燒終訖」乃至「豈有国耶」
測師がいう。第二に正しく護法を説く。八行の偈がある。即座に四に分ける。第一の二偈は無常を説く。第二の二偈は苦を説く。第三の二偈は空を説く。第四の二偈は無我を説く。諸師これに同じ。

経「劫燒終訖」乃至「国有何常」
新訳にいう。劫火洞然として、大千俱に壊れる。須弥・巨海、磨滅して余無し。梵・釈・天・龍、諸有情等、尚皆殄滅す。何ぞこの身を恐れん。測師がいう。初めの一偈は器世間の劫壊無常を弁ず。次の半偈はその肉身一期の無常を明かす。後の半偈は勝を挙げて劣に況う。乾とは是れ天である。乾とは健である。而して行が迫らない故に乾と説く。坤

【七十三頁下】
とは是れ地である。坤とは順である。地は四時に順って万物を長ずる。故に坤という。二儀とは、測師は天地という。液師もこれに同じ。蔵師は陰陽という。液師がいう。有為法は念念に遷流する。豈に焼に至るまで待って方に無常なのか。蓋し事を借りて理を顕して悟り易からしめるのみ。

経「生老病死」乃至「国有何頼」
新訳にいう。生老病死、憂悲苦悩、怨親逼迫、能く願と違う。愛欲結使、自ら瘡疣を作す。三界無安、国に何の楽か有らん。測師がいう。初めの一偈半は正しく諸苦を明かす。後に半偈あって勝を挙げて劣に況う。事与願違等とは、測師がいう。二句は三苦に通ずる。謂わく怨憎会苦・愛別離苦・求不得苦である。皆願に違う。或いは是れ憂悲が害をなす。復た二句あり、五蘊苦を明かす。謂わく欲は是れ集諦である。禍重は是れ苦集で猶お瘡疣の如し。自身を離れず、三界を出でない故に無外という。液師がいう。衆苦の瘡疣は自招であって外にあらず。蔵師の意も無外これに同じ。

経「有本自無」乃至「国土亦如」
新訳にいう。有為は不実、因縁より起こる。盛衰電転、暫く有って即座に無。諸界趣生、業縁に随って現ず。影の如く響の如し、一切皆空。測師がいう。初めの一偈は法空を明かす。第二偈は生空を明かす。声響俱空等とは勝を以って劣に況う。

経「識神無形」乃至「豈有国耶」
新訳にいう。識は業によって漂い、四大に乗じて起こる。無明愛縛、我・我所生ず。識は業に随って遷り、身即ち主無し。応に知るべし国土、幻化も亦然り。測師がいう。第四の二偈は

英語訳

【Page 72 Upper】
I have never spoken falsely. This morning when I went out from the palace, I saw a Taoist priest. He was begging from me in front of my carriage procession. I promised to give to him when I returned. Please have compassion and grant me seven days. After giving to that Taoist priest, I will return and face death." Spotted Foot immediately released him. When the king returned to his kingdom, the Taoist priest was there alone. He joyfully made offerings. The Brahmin explained verses for the king. (And so forth) It also says: The King Sudāsoma at that time is my present body. The Spotted Foot King is the present Aṅgulimāla. The various people who were devoured by Spotted Foot during those twelve years are these present people who were killed by Aṅgulimāla. These people have constantly been killed and harmed by Aṅgulimāla throughout lifetimes. Regarding the heretical teacher Rāhu and others:

Master Ben says: "Charnel ground" refers to the dwelling place. "Mahā" is translated as "great." "Kāla" means "black heaven." The upper phrase is Sanskrit, the lower phrase is Tang Chinese. The Great Black Heaven deity is a god of battle and war. If one worships this deity, it increases his divine power, and all undertakings are victorious. Therefore offerings are made. How do we know this? The Tripiṭaka Master quotes a separate Sanskrit text saying: The Peacock King Sutra explains that east of the capital city of Uśīra Kingdom there is a forest named Śmaśāna, which means "corpse forest." This forest extends one yojana in all directions. There is a Great Black Heaven deity, which is a transformed body of Maheśvara. Together with countless retinues of spirits and demons, he constantly roams through the forest during nighttime. He possesses great spiritual power and many precious treasures. He has invisibility medicine, longevity medicine, and various magical medicines for flying through the sky. He trades with people, only taking the blood and flesh of living humans. First agreeing on weights and measures, he trades for medicines and such. If people wish to go there, they must first use dhāraṇī to protect their bodies, then

【Page 72 Lower】
go to trade. If they do not use protective mantras, those spirits and demons will hide themselves and steal human blood and flesh, causing the weight to decrease. They immediately take blood and flesh from that person's body. As they take, it disappears accordingly. It does not fulfill the prior agreement. Even taking all the blood and flesh of one person, if the weight is insufficient, the medicine cannot be obtained. If one uses protective mantras, they can obtain precious implements and various medicines. Whatever they wish to accomplish will be achieved. For those who make offerings, only human blood and flesh will do. If he has great power, he immediately protects people. Their actions become brave, and in battle and such methods they all achieve victory.

Scripture: "That King Pūrṇamaṇḍala" up to "patient acceptance of the unborn"
Examining Master Ce's meaning: The text explaining the ability to protect from difficulties has three parts. First, Pūrṇamaṇḍala requests leave. From "that Spotted Foot" below, second, granting leave for one day. If following the Bhadrakalpika Sutra, he grants seven days. From "At that time King Pūrṇamaṇḍala" below, third, being able to protect according to time.

Scripture: "That King Pūrṇamaṇḍala" up to "granted him one day"
I say: The two texts of requesting and granting can be understood.

Scripture: "At that time King Pūrṇamaṇḍala" up to "patient acceptance of the unborn dharma"
Master Ce says: Being able to protect according to time has two parts. First, based on what the seven Buddhas explained, clarifying the ability to protect. Later, from "that first dharma teacher" below, based on separate principles to clarify the ability to protect. Master Ye says: Lecturing on sutras twice daily for one day is completed. However, the hundred assemblies should be explained according to the length of days. Whether extensive or brief, all should complete the sutra. This is the standard.

【Page 73 Upper】
Master Ce says: Question - how can one explain such eight billion verses in one day? Answer: Because of the Tathāgata's spiritual power providing invisible support. Fascicle one says: The sutra says "traveling north ten thousand li to find King Pūrṇamaṇḍala," and then says "returning in one day to cultivate merit" - this is also an inconceivable matter of the noble path. Lecturing eight billion verses twice in one day, everyone hears all the meaning.

Scripture: "That first dharma teacher" up to "patient acceptance of the unborn dharma"
Master Ce says: The second part clarifies the ability to protect by following separate principles. The text has two distinct parts. First, properly explaining dharma protection. Later, from "at that time" below, hearing the dharma and obtaining benefit.

Scripture: "When the kalpa burning is finished" up to "how could there be a kingdom?"
Master Ce says: The second part properly explains dharma protection. There are eight lines of verses, immediately divided into four. The first two verses explain impermanence. The second two verses explain suffering. The third two verses explain emptiness. The fourth two verses explain no-self. All masters agree with this.

Scripture: "When the kalpa burning is finished" up to "what permanence does the kingdom have?"
The new translation says: The kalpa fire blazes completely, the great thousand-fold world all destroyed. Mount Sumeru and vast oceans are worn away without remainder. Brahmā, Śakra, dragons, and all sentient beings are all annihilated. Why fear this body? Master Ce says: The first verse explains the impermanence of the material world's kalpa destruction. The next half verse clarifies the impermanence of the physical body's one lifetime. The latter half verse raises the superior to compare with the inferior. "Qian" means heaven. "Qian" means strong. Because its movement is not forced, it is called qian. "Kun"

【Page 73 Lower】
means earth. "Kun" means compliant. Earth complies with the four seasons and nurtures all things, therefore it is called kun. Regarding the "two principles," Master Ce says heaven and earth. Master Ye agrees. Master Zang says yin and yang. Master Ye says: Conditioned phenomena flow and change moment by moment. Why wait until burning to be impermanent? This merely borrows phenomena to reveal principles and make them easy to understand.

Scripture: "Birth, aging, sickness, death" up to "what reliance does the kingdom have?"
The new translation says: Birth, aging, sickness, death, worry, grief, suffering, vexation, enemies and relatives pressing upon one, able to contradict wishes. Love, desire, and binding afflictions create their own sores and tumors. The three realms have no peace - what happiness does the kingdom have? Master Ce says: The first verse and a half properly clarifies various sufferings. Later there is half a verse raising the superior to compare with the inferior. "Matters going against wishes" and so forth - Master Ce says: Two lines apply to the three sufferings - namely suffering of association with the hated, suffering of separation from the loved, and suffering of not obtaining what is sought. All go against one's wishes. Or this refers to worry and grief causing harm. There are also two more lines clarifying the suffering of the five aggregates. Namely, desire belongs to the truth of origination. Heavy disasters are suffering and origination, like sores and tumors. Not departing from one's own body, not exiting the three realms, therefore called "without outside." Master Ye says: The sores and tumors of various sufferings are self-invited, not external. Master Zang's meaning regarding "without outside" agrees with this.

Scripture: "Existence fundamentally has no" up to "the kingdom and land are also thus"
The new translation says: The conditioned is unreal, arising from causes and conditions. Prosperity and decline turn like lightning, temporarily existing then immediately void. The various realms and destinies of birth appear according to karmic conditions. Like shadows, like echoes, all are empty. Master Ce says: The first verse clarifies dharma-emptiness. The second verse clarifies person-emptiness. "Sounds and echoes are all empty" and so forth uses the superior to compare with the inferior.

Scripture: "The consciousness-spirit has no form" up to "how could there be a kingdom?"
The new translation says: Consciousness drifts due to karma, arising dependent on the four elements. Bound by ignorance and craving, self and possessions arise. Consciousness migrates according to karma, the body has no master. One should know that kingdoms and lands are also thus illusory transformations. Master Ce says: The fourth two verses reveal