一　護国鈔三巻 - 翻刻

翻刻

【八十頁上】
不＿レ述。不去心者。藏云。無間修故。以二阿僧祇至＿二陀位＿一。
《割書：新云。於二阿僧祇劫｜行諸勝行得堅忍位。》液云。以二下入後位也。波羅陀者。此云＿二
守護＿一。謂理觀漸深能善守護也。藏云。此名＿二性種性＿一。三藏
師云。義翻爲＿二守護度＿一。所＿レ習諸行能堅守不＿レ失也。測云。若
依＿二本記＿一翻名＿二守護＿一。謂道種性位其行堅牢不＿レ失＿二自性＿一。名＿二
守護位＿一。
經。復次道種性乃至跋致正位
新云。復次道種性菩薩住堅忍中。《割書：云云》上卷舊云＿二堅忍＿一。新
云＿二回向忍＿一。今此中新舊俱云＿二堅忍＿一。測云。第三道種性文
三。初標＿二别名＿一。次所謂五受下辨＿二觀差別＿一。後復以下入位
時分。地上聖道之種性。故名＿二道種性＿一。五受三界二諦等者
《割書：新云。善觀五蘊三界二｜諦無自他相得如實性。》諸師同指＿二前敎化品十堅心＿一。測云。五受
者。有漏五蘊貪等所＿レ取名＿二 五受蘊＿一。由＿レ觀＿レ彼故得＿二 五分法
身＿一。觀＿二 三界＿一得＿二 三空忍＿一。觀＿二 二諦＿一得＿二無常無生二忍＿一。而常
入等者。《割書：新云。雖常修勝｜義而受生三界。》測云。擧＿レ勝簡＿レ劣。謂此位中雖＿レ行＿二 十
忍＿一。而滿分中簡＿二前九忍＿一。而行＿二第十眞諦忍觀＿一。即說＿二無生
忍觀＿一名＿二第一義諦觀＿一。藏測同＿レ之。業習至順道生故。《割書：新云。｜於天人》

【八十頁下】
《割書：中順道｜生故。》測云。由＿二舊業力＿一 受＿二 三界生＿一。爲＿二聖道依止＿一故名＿二順
道生＿一。復以三阿僧祇至＿二跋正位＿一。《割書：新云。三阿僧祇劫修二利行廣｜大饒益。得善調伏諸三摩地住》
《割書：勝觀察修出離行。能｜證平等聖人地故。》液云。復以下入＿二後位＿一也。平等者。雙照＿二 二
諦＿一也。藏測意云。證＿レ理不＿レ退。液云行不退也。
經。復次善覺乃至常授與人
新云。復次歡喜地菩薩摩訶薩超愚夫地。生如來家住平
等忍。初無相智照勝諦。《割書：云云》測云。第四善覺文五。一標＿二位
別《割書：■【国構えに考】別疏｜作列》名＿一。二住平下辨＿二修差別＿一。三以四下入藏時分。四
無三界下明＿二受生差别＿一。五常修下登位分齊。液云。雙照
不＿レ偏名爲＿二善覺＿一。住平等忍至不去心￣トハ。測云。辨＿二修差別＿一
文二。初顯＿二 二智別相＿一。後如是善男子下重顯＿二 二智同異＿一。
前中有＿レ 二。初立＿二 二章＿一。後入無相捨下別釋＿二 二章＿一。此即初
也。平等忍￣トハ。明＿二實智＿一離＿二有無＿一名＿二平等＿一。四攝￣トハ立＿二《割書：■【国構えに考】立下｜測疏有》
《割書：第二之｜二字》方便智＿一。滅三界至無相故。《割書：新云。斷諸無明滅三界貪未｜來無量生死永不生故云云。》
測云釋＿二實智＿一。修＿二《割書：■【国構えに考】修疏｜作離》三輪捨＿一無＿二貪性＿一故滅＿二 三界貪＿一。液
云。入無相捨檀波羅蜜觀。於第一義等者。測云。釋＿二實智＿一
證＿二 三無爲＿一。初法性無爲。次擇滅無爲。後非擇滅無爲。初

【八十一頁上】
有＿二兩名＿一。一者法性。二者虛空。擇滅有＿二 三名＿一。一擇滅。二數
緣滅。三智緣滅。非擇滅。《割書：云云准｜而可知》液云。法性無爲替＿二 小乘虛
空＿一。若依＿二藏意＿一。於第一義至＿二無相無爲＿一。是數緣《割書：■【国構えに考】緣疏｜無之》滅
無爲。《割書：云云》即是亦立＿二 二無爲＿一也。無自他相無相無無相者。
《割書：新云。一相平｜等相無相》測云。無自他相者。遣＿二我相＿一即顯＿二生空＿一。無相者。
顯＿二法空＿一。理非＿二無相＿一故言＿二無無＿一。非＿二有相＿一故云＿二無相＿一。藏云。
由＿レ自故有＿レ他。自無故他無。一無遣＿レ自。一無遣＿レ他。二無
雙遣故名＿二無無相＿一也。液云。總釋＿二 上三無爲＿一也。謂無＿二自
他＿一故無＿二有相＿一。無無故無相亦無也。《割書：私云。無相無無相者。諸師｜標＿レ經多云＿二無無無相＿一。恐》
《割書：異本歟。今此十字屬＿二｜上下句＿一 二俱無失。》無量方便皆現前者。測云。標＿二方便智＿一。液
云。現直爲＿レ方巧用爲＿レ便。觀實相方便至＿二淨佛國土＿一。測云。
釋＿二 六種方便＿一。不沈等￣トハ凡夫沈＿二生死＿一 二乘出＿二生死＿一。住行
可＿レ轉。十向猶顚倒。初地離＿レ 四。一云。沈謂＿二惛沈＿一。出即掉擧。
轉者疑等。顚倒是我見等。 《割書：私云。文云。於＿二第一義＿一不＿レ沈等故｜可＿下於＿二第一義＿一以作＿中沈出等釋＿上歟。》
案液意云。觀＿レ空不＿レ離＿レ假不＿レ沈。觀＿レ假不＿レ離＿レ空故不＿レ出。不＿二
捨＿レ有而空＿一故不＿レ轉。不＿二廢＿レ空適＿一＿レ緣故不＿二顚倒＿一。《割書：私云此｜釋善》非住
果等者。測云。不＿レ同＿三 二乘求住＿二小果＿一名＿二非住果＿一。不＿レ同＿三凡

【八十一頁下】
夫無＿二求住＿一＿レ果名＿二非不住＿一。求＿二趣菩提＿一名＿二向薩婆若＿一。非道
行佛道者。測云。維摩云。現作＿二婬女＿一引＿二好色者＿一。先以＿二欲鈎＿一
牽入＿二佛道＿一。一乘方便者。藏云。唯行＿二 一大乘不二法門＿一以
化＿二衆生＿一也。變化方便者。測云。變化者。變易異名。《割書：私云。｜可＿レ決》
生浄佛土者。藏云。亦生＿二穢土＿一略故不＿レ說。初覺智者。測云。
初智故言＿レ初。覺智不證不沈不沈不到者。《割書：新云。非倒非住｜非動非静。賁云。》
《割書：雖＿レ帶＿二相緣＿一不＿二顚倒＿一故萬行皆修。非＿レ住＿レ 一故。｜緣＿二前如＿一智不＿二散動＿一故乘＿二大智悲＿一修無＿レ住故。》液云。不＿二息滅＿一故不＿レ
證。不＿レ捨＿レ有故不沈。不＿レ著＿レ相故不＿レ出。不＿二捨《割書：■【国構えに考】捨下疑｜脱此字》取＿一＿レ
彼故不＿レ倒。測一解云。或不到者謬也。應＿レ言＿二不倒＿一。無三界
等者。液云。地前業生。初地已去願生。以＿下果畢＿二故惑業＿一不＿二
更造＿一＿レ新但大悲變化生＿中淨土＿上也。一卷云。此明＿下聖人不＿レ造＿二
新業＿一但以＿二願力＿一扶＿二於故業＿一受＿中淨土生＿上。測云。西方諸師自
有＿二兩釋＿一。一云。地上菩薩皆受＿二變易＿一。故受十王皆是化身。
一云。有＿二 一諸《割書：■【国構えに考】諸疏｜作論》師＿一名＿二調伏光＿一。依＿二解深密＿一作＿二如＿レ此說＿一。
八地已上所＿レ現正《割書：■【国構えに考】正疏｜作王》身唯是變化。七地已前故起＿二煩
惱＿一資＿二 三界業＿一受＿二分段身＿一。以願力等者。測云。以＿二願力＿一故
生＿二於淨土＿一。有解從＿二多分＿一說。若煩惱資＿レ業生＿二 三界＿一如＿二調

現代語訳

【八十頁上】
述べない。「不去心」とは、蔵師がいう。無間に修するが故である。「二阿僧祇をもって陀位に至る」。液師がいう。「以二」以下は後位に入ることである。波羅陀とは、これを守護という。謂うに理観が漸く深くなって能く善く守護するのである。蔵師がいう。これを性種性と名づける。三蔵師がいう。義翻では守護度という。習うところの諸行を能く堅く守って失わないのである。測師がいう。もし本記に依れば守護と翻名する。謂うに道種性位においてその行が堅牢で自性を失わない。守護位と名づける。

経「復次道種性」乃至「跋致正位」
新訳がいう。復次道種性菩薩は堅忍中に住す。上巻では旧訳は堅忍といい、新訳は回向忍という。今この中では新旧ともに堅忍という。測師がいう。第三道種性の文は三つ。初めに別名を標す。次に「所謂五受」以下で観の差別を弁ずる。後に「復以」以下で入位の時分。地上の聖道の種性である。故に道種性と名づける。「五受三界二諦等」とは、諸師は同じく前の教化品の十堅心を指す。測師がいう。五受とは、有漏の五蘊で貪等に取られるのを五受蘊と名づける。彼を観ることによって五分法身を得る。三界を観て三空忍を得る。二諦を観て無常無生二忍を得る。「而常入等」とは、測師がいう。勝を挙げて劣を簡ぶ。謂うにこの位中では十忍を行うといえども、満分中では前の九忍を簡んで、第十の真諦忍観を行う。即ち無生忍観を説いて第一義諦観と名づける。蔵師・測師はこれに同じ。「業習至順道生故」。

【八十頁下】
測師がいう。旧業の力によって三界の生を受ける。聖道の依止となるが故に順道生と名づける。「復以三阿僧祇至跋正位」。液師がいう。「復以」以下は後位に入ることである。平等とは、二諦を双照することである。蔵師・測師の意がいう。理を証して退かない。液師がいう、行不退である。

経「復次善覚」乃至「常授与人」
新訳がいう。復次歓喜地菩薩摩訶薩は愚夫地を超え、如来家に生じ、平等忍に住し、初の無相智で勝諦を照らす。測師がいう。第四善覚の文は五つ。一に位別の名を標す。二に「住平」以下で修の差別を弁ずる。三に「以四」以下で入蔵の時分。四に「無三界」以下で受生の差別を明かす。五に「常修」以下で登位の分斉。液師がいう。双照して偏らないのを善覚と名づける。「住平等忍」至「不去心」とは、測師がいう。修の差別を弁ずる文は二つ。初めに二智の別相を顕す。後に「如是善男子」以下で重ねて二智の同異を顕す。前中に二つある。初めに二章を立てる。後に「入無相捨」以下で別に二章を釈する。これが即ち初めである。「平等忍」とは、実智を明かし、有無を離れるのを平等と名づける。「四摂」とは方便智を立てる。「滅三界至無相故」。測師がいう、実智を釈する。三輪捨を修して貪性がないが故に三界貪を滅する。液師がいう。無相捨檀波羅蜜観に入る。「於第一義等」とは、測師がいう。実智を釈し、三無為を証する。初めは法性無為。次は択滅無為。後は非択滅無為。初めは

【八十一頁上】
二つの名がある。一つは法性。二つは虚空。択滅には三つの名がある。一は択滅。二は数縁滅。三は智縁滅。非択滅。液師がいう。法性無為は小乗の虚空に替わる。もし蔵師の意に依れば、「於第一義」至「無相無為」は、これは数縁滅無為である。即ちこれもまた二無為を立てるのである。「無自他相無相無無相」とは、測師がいう。無自他相とは、我相を遣って即ち生空を顕す。無相とは、法空を顕す。理は無相に非ざるが故に無無という。有相に非ざるが故に無相という。蔵師がいう。自によって他があり、自が無いが故に他も無い。一つの無は自を遣し、一つの無は他を遣す。二無が双遣するが故に無無相と名づけるのである。液師がいう。総じて上の三無為を釈するのである。謂うに自他がないが故に有相がない。無が無いが故に無相もまた無いのである。「無量方便皆現前」とは、測師がいう。方便智を標す。液師がいう。現は直を為し、方巧は便を用とする。「観実相方便」至「浄仏国土」。測師がいう。六種の方便を釈する。「不沈等」とは、凡夫は生死に沈み、二乗は生死を出る。住行は転ずべく、十向はなお顛倒。初地は四を離れる。一つにいう。沈とは惛沈をいう。出は即ち掉挙。転とは疑等。顛倒とはこれ我見等である。液師の意を案ずるにいう。空を観て仮を離れざるが故に沈まない。仮を観て空を離れざるが故に出ない。有を捨てて空とせざるが故に転じない。空を廃して縁に適せざるが故に顛倒しない。「非住果等」とは、測師がいう。二乗が小果に住することを求めるのと同じでないのを非住果と名づける。凡

【八十一頁下】
夫が果に住することを求めるのがないのと同じでないのを非不住と名づける。菩提を求趣するのを向薩婆若と名づける。「非道行仏道」とは、測師がいう。維摩がいう。婬女と現作して好色者を引く。先ず欲鈎をもって牽いて仏道に入らしめる。「一乗方便」とは、蔵師がいう。ただ一大乗不二法門を行じて衆生を化するのである。「変化方便」とは、測師がいう。変化とは、変易の異名である。「生浄仏土」とは、蔵師がいう。また穢土にも生ずるが略するが故に説かない。「初覚智」とは、測師がいう。初智であるが故に初という。「覚智不証不沈不沈不到」とは、液師がいう。息滅しないが故に証しない。有を捨てないが故に沈まない。相に著しないが故に出ない。彼を捨取しないが故に倒れない。測師の一解がいう。或いは不到とは謬である。不倒というべきである。「無三界等」とは、液師がいう。地前は業生。初地已去は願生。果で惑業を畢るをもって更に新を造らず、ただ大悲変化で浄土に生ずるのである。一巻がいう。これは聖人が新業を造らず、ただ願力をもって故業を扶けて浄土生を受けることを明かす。測師がいう。西方の諸師は自ら二つの釈がある。一つにいう。地上の菩薩は皆変易を受ける。故に十王を受けるのは皆化身である。一つにいう。一つの諸師があって調伏光と名づける。『解深密』に依って如このような説を作す。八地已上で現すところの正身はただこれ変化である。七地已前は故に煩悩を起こして三界業を資けて分段身を受ける。「以願力等」とは、測師がいう。願力をもつが故に浄土に生ずる。ある解は多分から説く。もし煩悩が業を資けて三界に生ずるのは調

英語訳

【Page 80 Upper】
[The text] does not elaborate. Regarding "non-departing mind," Master Zang says: Because of uninterrupted cultivation. "Through two asaṃkhyeya reaching the dhāra stage." Master Ye says: From "through two" below explains entering the later stage. Pāradhāra means "protection." It means that principle-contemplation gradually deepens and can skillfully protect. Master Zang says: This is called nature seed-nature. The Tripiṭaka Master says: By meaning-translation it is called "protection transcendence." The various practices that are studied can be firmly protected without loss. Master Ce says: If following the Original Record, it is translated as "protection." It means that in the path seed-nature stage, those practices are firm and do not lose their inherent nature. It is called the "protection stage."

Scripture: "Furthermore, path seed-nature" up to "non-retrogression correct stage"
The new translation says: Furthermore, path seed-nature bodhisattvas dwell in firm patience. In the upper volume, the old translation says "firm patience," the new translation says "dedication patience." Now in this section, both new and old say "firm patience." Master Ce says: The third path seed-nature text has three parts. First, indicating the distinct names. Next, from "namely the five appropriations" below, explaining contemplation distinctions. Finally, from "furthermore with" below, the time periods for entering stages. This is the seed-nature of the supramundane noble path, therefore called path seed-nature. Regarding "five appropriations, three realms, two truths, etc.," all masters point to the ten firm minds from the previous Teaching and Transformation chapter. Master Ce says: The five appropriations refer to the contaminated five aggregates appropriated by greed, etc., called the five appropriation aggregates. By contemplating them, one attains the five-division dharma body. Contemplating the three realms, one attains the three emptiness patiences. Contemplating the two truths, one attains the two patiences of impermanence and non-arising. Regarding "yet constantly entering, etc.," Master Ce says: This raises the superior to distinguish from the inferior. It means that although in this stage one practices the ten patiences, among the complete portion one distinguishes from the previous nine patiences and practices the tenth true principle patience contemplation. That is, explaining the non-arising patience contemplation is called first principle truth contemplation. Masters Zang and Ce agree with this. "Karmic habituation reaching conforming path birth therefore."

【Page 80 Lower】
Master Ce says: By the power of old karma one receives birth in the three realms. Because it becomes the foundation for the noble path, it is called "conforming path birth." "Furthermore through three asaṃkhyeya reaching the non-retrogression correct stage." Master Ye says: From "furthermore through" below explains entering the later stage. "Equal" means simultaneously illuminating the two truths. Masters Zang and Ce mean: realizing principle without retrogression. Master Ye says: non-retrogression of practice.

Scripture: "Furthermore, good awakening" up to "constantly bestowing upon people"
The new translation says: Furthermore, joyful ground bodhisattva mahāsattvas transcend the foolish beings' ground, are born into the Tathāgata's family, dwell in equal patience, and with initial signless wisdom illuminate the supreme truth. Master Ce says: The fourth good awakening text has five parts. First, indicating the distinct names of stages. Second, from "dwelling in equality" below, explaining cultivation distinctions. Third, from "through four" below, the time periods for entering the treasury. Fourth, from "without three realms" below, clarifying birth distinctions. Fifth, from "constantly cultivating" below, the extent of ascending stages. Master Ye says: Simultaneously illuminating without partiality is called good awakening. From "dwelling in equal patience" to "non-departing mind" - Master Ce says: The text explaining cultivation distinctions has two parts. First revealing the distinct characteristics of the two wisdoms. Later, from "thus, good sons" below, again revealing the similarities and differences of the two wisdoms. In the former there are two parts. First establishing two chapters. Later, from "entering signless giving" below, separately explaining the two chapters. This is the first part. "Equal patience" means clarifying true wisdom - separating from existence and non-existence is called "equality." "Four attractions" means establishing skillful means wisdom. "Extinguishing the three realms reaching signlessness therefore." Master Ce says: This explains true wisdom. Cultivating the three-wheel giving, having no greedy nature, therefore extinguishing the greed of the three realms. Master Ye says: Entering the signless giving pāramitā contemplation. Regarding "in the first principle, etc.," Master Ce says: This explains true wisdom, realizing the three unconditioned. First is dharma-nature unconditioned. Next is cessation through selection unconditioned. Finally is cessation not through selection unconditioned. The first

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has two names. First is dharma-nature. Second is space. Cessation through selection has three names. First is cessation through selection. Second is cessation through counting conditions. Third is cessation through wisdom conditions. Cessation not through selection [can be understood similarly]. Master Ye says: Dharma-nature unconditioned replaces the Hīnayāna's space. If following Master Zang's intention, from "in the first principle" to "signless unconditioned" - this is cessation through counting conditions unconditioned. That is, this also establishes two unconditioned. Regarding "no self-other characteristics, signless, no signlessness," Master Ce says: "No self-other characteristics" means eliminating self-characteristics, immediately revealing person-emptiness. "Signless" means revealing phenomena-emptiness. Because principle is not signless, it says "no signlessness." Because it is not with characteristics, it says "signless." Master Zang says: Because of self there is other; self being absent, other is also absent. One "no" eliminates self, one "no" eliminates other. Two "nos" eliminate both, therefore called "no signlessness." Master Ye says: This generally explains the above three unconditioned. It means because there is no self and other, there are no existing characteristics. Because there is no "no," signlessness is also absent. "Immeasurable skillful means all present" - Master Ce says: This indicates skillful means wisdom. Master Ye says: "Present" means direct, "skillful" uses expedient. From "contemplating true characteristics skillfully" to "purifying Buddha lands." Master Ce says: This explains six types of skillful means. Regarding "not sinking, etc." - ordinary beings sink in saṃsāra, the Two Vehicles exit saṃsāra. Dwelling practices can be changed, the ten dedications still have inversions. The first ground separates from four. One explanation says: Sinking means torpor. Exiting means restlessness. Changing means doubt, etc. Inversions are self-view, etc. Examining Master Ye's intention: Contemplating emptiness without leaving the conventional, therefore not sinking. Contemplating conventional without leaving emptiness, therefore not exiting. Not abandoning existence to become empty, therefore not changing. Not abandoning emptiness to adapt to conditions, therefore not inverted. Regarding "not dwelling in results, etc.," Master Ce says: Not being the same as the Two Vehicles seeking to dwell in small results is called "not dwelling in results." Not being the same as ordinary

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beings having no seeking to dwell in results is called "not non-dwelling." Seeking to advance toward bodhi is called "heading toward sarvajñā." Regarding "practicing the Buddha path through non-paths," Master Ce says: The Vimalakīrti [Sutra] says: Manifesting as a courtesan to attract those attached to beauty. First using the hook of desire to draw them into the Buddha path. Regarding "One Vehicle skillful means," Master Zang says: Only practicing the One Great Vehicle non-dual dharma gate to transform sentient beings. Regarding "transformation skillful means," Master Ce says: Transformation is an alternative name for change. Regarding "being born in pure Buddha lands," Master Zang says: Also being born in impure lands, but not explained due to brevity. Regarding "initial awakening wisdom," Master Ce says: Because it is initial wisdom, it says "initial." Regarding "awakening wisdom not realizing, not sinking, not sinking, not reaching," Master Ye says: Because it does not cease and extinguish, it does not realize. Because it does not abandon existence, it does not sink. Because it does not attach to characteristics, it does not exit. Because it does not abandon or grasp that, it does not invert. Master Ce's one interpretation says: Perhaps "not reaching" is an error. It should say "not inverted." Regarding "without three realms, etc.," Master Ye says: Before the grounds it is karmic birth. From the first ground onward it is vow birth. Because one completes the results of afflictions and karma, one no longer creates new [karma], but only through great compassion and transformation is born in pure lands. The first volume says: This clarifies that sages do not create new karma but only through vow power support old karma to receive pure land birth. Master Ce says: Western masters themselves have two explanations. One says: Ground-level bodhisattvas all receive transformation [body]. Therefore receiving the ten kingships are all transformation bodies. One says: There is a master named "Subduing Light" who, depending on the Saṃdhinirmocana [Sutra], makes such explanations. From the eighth ground and above, the royal bodies manifested are only transformations. From the seventh ground and before, they still generate afflictions to nourish three-realm karma and receive divided-segment bodies. Regarding "through vow power, etc.," Master Ce says: Through vow power they are born in pure lands. One interpretation explains from the majority perspective. If afflictions nourish karma to be born in the three realms, like Subdu-