一　護国鈔三巻 - 翻刻

翻刻

【八十六頁上】
新云。復次法雲地菩薩。《割書：云云》又云善男子從初習忍至金
剛定皆名爲伏一切煩惱。無相信忍照勝義諦。滅諸煩惱
生解脫智。漸漸伏滅以生滅心得無生滅。此心若滅即無
明滅。金剛定前所有知見皆不名見。唯佛頓解。具一切智。
所有智見而得名見。善男子金剛三昧現在前時而亦未
能等無等等。譬如有人登大高臺普觀一切無不斯了。若
解脫位一相無相無生無滅同眞際等法性滿功德藏住如
來位。測云。第十三文四。一標＿二位别《割書：■【国構えに考】別疏｜作列》名＿一。二住寂滅下
登位《割書：■【国構えに考】位疏｜作住》時分。三善男子下諸位相對辨＿二差別相＿一。四常
修下明＿二入位住定＿一。液云文五。初標＿レ名。二從始發心下明＿二
修劫＿一。三登一切法下辨＿二所住心＿一。四善男子下揀＿二差別＿一。五
常修下明＿レ入＿二後位＿一。觀佛菩薩者。測云。謂此位中二種觀
佛。一眼見者唯他受用。二定心見通觀＿二 三身＿一。從始發心
等者。測云。從＿二習種性＿一登＿二 一切法解脫位＿一。金剛臺者。藏云。
第十地以爲＿二金剛臺＿一也。亦可＿三此句擧＿レ果顯＿レ因名＿レ佛以
爲＿二金剛臺＿一。以＿二彼十地因滿＿一故佛住＿二金剛臺果＿一也。測意云。
登一切法解脫者。就＿二當得位＿一即是妙覺。住金剛臺者。金

【八十六頁下】
剛三昧正明＿二等覺如來＿一。惑《割書：■【国構えに考】惑字｜疑剰》解脫有二。一等覺。二妙
覺。今此金剛成＿二等覺解脫＿一。液云。一切法解脫者。不思議
解脫也。理無＿レ不＿レ遍故或《割書：■【国構えに考】或恐｜惑字歟》無＿二餘醫＿一。今觀極＿二於理＿一故
或《割書：■【国構えに考】或恐｜惑字歟》無＿レ不＿二解脫＿一。照極＿二 中道之頂＿一名＿二住金剛臺＿一也。善
男子至＿二亦復如是＿一。液意云。簡＿二差別＿一 中文五。一從習忍至＿二
煩惱＿一明＿二伏斷差別＿一。二而無相信至＿二不覺＿一明＿二信見差別＿一。三
唯佛至＿二伏者＿一頓漸差別。《割書：私云。從＿二而無相信＿一至＿二不名爲信＿一明＿二信｜見＿一也。此中自有＿二頓漸之義＿一而分＿二別》
《割書：文＿一恐末＿二必然＿一。又漸漸伏者四｜字准＿二新本意＿一可＿レ屬＿二 下句＿一。》四慧雖起滅至＿二無生無滅＿一。明＿二常
無常差別＿一。五入理至＿二亦復如是＿一明＿二等無等差别＿一。《割書：云云》測
云。亦明＿二 五差別＿一。然細文與＿レ此不＿レ同。從習忍等者。藏云。
從＿二習忍＿一至＿二金剛＿一。未＿レ除＿二 一念元品＿一已來一刹那惑在。通名
爲＿レ伏。漸漸伏者慧雖起滅等者。藏云。漸漸伏者慧雖起滅
者明＿二因道無常＿一也。以能無生無滅者明＿三能滅＿二彼生滅煩
惱＿一。此心若滅者無明住地滅《割書：■【国構えに考】滅疏云＿二此心者無明住地｜心。若滅者無明住地滅也。》也。則
累無不滅者。累外遣＿レ障也。無生無滅者。究竟清淨也。測
云。眞諦三藏云。佛果功德菩提涅槃皆無＿二生滅＿一。金剛時慧
雖＿レ有＿二生滅＿一能證＿二無生滅理＿一。故此心若滅便能證＿二得累盡

【八十七頁上】
涅槃無生不滅常住菩提＿一。《割書：云云》《割書：私助顯云。如＿二世第一＿一雖＿二有漏＿一而｜ 有能引＿二無漏之力＿一故。彼滅已苦忍》
《割書：即｜生》次引＿二慈恩三藏解＿一大意同＿レ前。但不生不滅者證＿二法身＿一
也。不＿レ許＿二佛智常住不變義＿一。賁云。有說依＿二起信論＿一。以＿二生滅
心＿一得＿二無生滅＿一者。以＿二隨分覺生滅之心修證不＿一＿レ已。得＿レ至＿二
究竟無生滅＿一。故此心若滅即無明滅者。如＿二菩薩地盡＿一滿＿二
足方便＿一 一念相應覺＿二心初起相＿一。即業相心因＿二本無明業相
動念＿一。業相心滅即無明滅。而未能等無等等者。測云。謂佛
世尊下不＿レ及故名爲＿二無等＿一。與＿二諸佛＿一齊故名爲＿レ等。金剛已
還無＿二能等無等等＿一也。液云。圓＿二不等之萬善＿一會＿二平等之一
理＿一者。菩薩也。故云＿二未能等無等等＿一也。萬善即法性。法性
即萬善。無＿レ等無＿二不等＿一不可思議佛果也。譬如有人登大
高臺等者。藏云。即如來地。測液作＿二因釋＿一也。《割書：私云。若作＿二果｜釋＿一於＿レ文不＿レ便。》
《割書：若作＿二因釋＿一法譬不＿レ齊。學者善思。又斯字｜玉篇云。斯者盡也。先德多用＿二此訓＿一云云。》常修至＿二娑伽度＿一。液云常
修下明＿レ入＿二後位＿一入重玄門。從＿二 五戒十善＿一乃至頂三昧皆
悉重修。故云＿二修一切行入婆伽度＿一。有云入＿二如來地＿一。有翻
云＿二能施行＿一。謂起＿二化用＿一也。然未＿レ見＿二正翻＿一。藏云。此云＿二施德
地＿一。以＿二能雲雨說法＿一故亦名＿二破渡地＿一。測云。世尊即十號中

【八十七頁下】
之一也。佛慧三昧者。藏云。定慧具足故云＿二佛慧三昧＿一也。
液云。法華經以＿二實相慧＿一爲＿二佛慧＿一也。已上十三位文義極
難＿レ知。此中略勒＿二異解＿一不＿三必順＿二自宗意＿一。或述＿二愚見＿一恐不＿レ
當。現《割書：■【国構えに考】現字｜恐剰》見者取捨莫＿レ憚＿レ改矣。
經。善男子乃至等無有異
液云。第三德《割書：■【国構えに考】德當｜作結》擧＿二 十三法師＿一。結勸信受如＿レ佛無＿レ異也。
經。佛告波斯乃至不生彼國《割書：私牒＿レ之》
液云。此下第二外《割書：■【国構えに考】外恐｜列字》受持文五。一歎＿レ用付囑。二大王吾
今下護＿レ難勸說。三大王是般若下讚＿レ名勸＿レ供。四大王我
今下示＿二能護＿一。五大王吾今下列＿レ名勸持。《割書：私云。可＿レ言＿二第六時｜諸大衆下大衆悲歎＿一。》
經。佛告波斯乃至解其義理
第一歎＿レ用付囑。我當等￣トハ《割書：私云。當字讀者｜可＿レ用＿レ意也。》
經。大王吾今乃至爲七難也《割書：十千小國。新云。十萬｜小國。賁云梵本不＿レ同》
液云。第二護＿レ難勸說。文三。初化境。二其國下標＿レ勸。此中
護＿二 七難＿一不＿三必如＿二前百座＿一。但隨＿レ分講讀。三云何下列＿二 七
難＿一勸。七難者。藏云一日月失度。二星宿變異。三火災。
四水灾。五風灾。六旱灾。七賊。七福者。測云。如＿二本記說＿一

現代語訳

【八十六頁上】
新訳がいう。復次法雲地菩薩。また「善男子よ、初習忍から金剛定に至るまで、皆一切煩悩を伏すと名づけ、無相信忍は勝義諦を照らし、諸煩悩を滅して解脱智を生ずる。漸々に伏滅して、生滅心をもって無生滅を得る。この心もし滅すれば即ち無明滅す。金剛定の前の所有の知見は皆見と名づけず。唯仏のみ頓解して一切智を具し、所有の智見にしてはじめて見と名づけることを得る。善男子よ、金剛三昧が現前する時といえども、而もいまだ等無等等なることができない。譬えば人あって大高台に登り、普く一切を観て斯を了しないことがないが如し。もし解脱位においては一相無相無生無滅にして真際に同じく法性に等しく、功徳蔵を満じて如来位に住す」という。測師がいう。第十三の文は四つ。一つには位別の名を標し、二つには「住寂滅」以下は登位の時分、三つには「善男子」以下は諸位相対して差別相を弁じ、四つには「常修」以下は入位住定を明かす。液師がいう。文は五つ。初めに名を標し、二つには「始発心より」以下は修劫を明かし、三つには「一切法に登る」以下は所住心を弁じ、四つには「善男子」以下は差別を簡び、五つには「常修」以下は後位に入ることを明かす。「観仏菩薩」とは、測師がいう。謂うにこの位中に二種の観仏がある。一つは眼見は唯他受用のみ、二つは定心見は通じて三身を観ずる。「始発心より」等とは、測師がいう。習種性より一切法解脱位に登る。「金剛台」とは、蔵師がいう。第十地をもって金剛台となすのである。またこの句は果を挙げて因を顕し、仏を名づけて金剛台となすとも可である。彼の十地因満するをもって、故に仏は金剛台果に住するのである。測師の意がいう。一切法解脱に登るとは、当得位に就いて即ちこれ妙覚である。金剛台に住するとは、金

【八十六頁下】
剛三昧は正しく等覚如来を明かす。解脱に二つあり、一つは等覚、二つは妙覚。今この金剛は等覚解脱を成ずる。液師がいう。一切法解脱とは、不思議解脱である。理に遍ならざることなきが故に、あるいは余医なし。今観は理に極まるが故に、あるいは解脱せざることなし。中道の頂に極まって照らすのを住金剛台と名づけるのである。「善男子」より「また復かくの如し」に至る。液師の意がいう。差別を簡ぶ中の文は五つ。一つは習忍より煩悩に至るまで伏断差別を明かし、二つは「而も無相信」より「不覚」に至るまで信見差別を明かし、三つは「唯仏」より「伏者」に至るまで頓漸差別。四つは「慧起滅すといえども」より「無生無滅」に至るまで、常無常差別を明かし、五つは「理に入る」より「また復かくの如し」に至るまで等無等差別を明かす。測師がいう。また五差別を明かす。しかし細文はこれと同じでない。「習忍より」等とは、蔵師がいう。習忍より金剛に至るまで、未だ一念元品を除かざる已来、一刹那の惑が在る。通じて伏と名づける。「漸々に伏するとは慧起滅すといえども」等とは、蔵師がいう。漸々に伏するとは慧起滅すといえどもとは、因道無常を明かすのである。能く無生無滅をもってとは、能く彼の生滅煩悩を滅することを明かす。「この心もし滅すれば」とは無明住地滅するのである。則ち累の滅せざることなしとは、累外の障を遣るのである。無生無滅とは、究竟清浄である。測師がいう。真諦三蔵がいう。仏果功徳菩提涅槃は皆生滅なし。金剛時の慧は生滅ありといえども、能く無生滅理を証す。故にこの心もし滅すれば便ち累尽

【八十七頁上】
涅槃無生不滅常住菩提を証得することができる。次に慈恩三蔵の解を引くが大意は前と同じ。ただ不生不滅とは法身を証するのである。仏智常住不変の義を許さない。賁師がいう。ある説では『起信論』に依って、生滅心をもって無生滅を得るとは、随分覚の生滅心をもって修証し已らざれば、究竟無生滅に至ることを得る。故に「この心もし滅すれば即ち無明滅す」とは、菩薩地を尽くし方便を満足するが如く、一念相応して心初起の相を覚する。即ち業相心である。本無明業相動念に因る。業相心滅すれば即ち無明滅す。「而も未だ等無等等なることができない」とは、測師がいう。謂うに仏世尊は下に及ばざるが故に無等と名づけ、諸仏と斉しきが故に等と名づける。金剛已還は能く等無等等することなきのである。液師がいう。不等の万善を円じて平等の一理に会するは、菩薩である。故に「未だ等無等等なることができない」というのである。万善即ち法性、法性即ち万善。等なく不等なく不可思議なるは仏果である。「譬えば人ありて大高台に登る」等とは、蔵師がいう。即ち如来地である。測師・液師は因釈を作すのである。「常修」より「娑伽度」に至る。液師がいう。「常修」以下は後位に入ることを明かし、重玄門に入る。五戒十善より乃至頂三昧まで皆悉く重修する。故に「一切行を修して婆伽度に入る」という。ある者は如来地に入るといい、ある翻では能施行という。謂うに化用を起こすのである。しかし未だ正翻を見ない。蔵師がいう。これを施徳地という。能く雲雨して説法するをもって、故にまた破渡地とも名づける。測師がいう。世尊は即ち十号中の

【八十七頁下】
一つである。「仏慧三昧」とは、蔵師がいう。定慧具足するが故に仏慧三昧というのである。液師がいう。『法華経』は実相慧をもって仏慧となすのである。已上十三位の文義は極めて知り難い。ここで略して異解を勒して、必ずしも自宗の意に順じない。或いは愚見を述べるが恐らく当たらない。現見者は取捨して改むることを憚るなかれ。

経「善男子」乃至「等しく異なることなし」
液師がいう。第三は十三法師を挙げて結び、信受すること仏の如く異なることなしと勧める。

経「仏、波斯に告ぐ」乃至「彼の国に生ぜず」
液師がいう。これより下第二は外受持の文五つ。一つは用を歎じて付嘱し、二つは「大王吾今」以下は難を護り説を勧め、三つは「大王是般若」以下は名を讚じて供を勧め、四つは「大王我今」以下は能護を示し、五つは「大王吾今」以下は名を列して持を勧める。

経「仏、波斯に告ぐ」乃至「その義理を解く」
第一は用を歎じて付嘱する。「我当に」等とは。

経「大王吾今」乃至「七難となす」
液師がいう。第二は難を護り説を勧める。文三つ。初めに化境、二つは「その国」以下は標して勧める。ここで七難を護るのは、必ずしも前の百座の如くでない。ただ分に随って講読する。三つは「云何」以下は七難を列して勧める。七難とは、蔵師がいう。一つは日月失度、二つは星宿変異、三つは火災、四つは水災、五つは風災、六つは旱災、七つは賊。七福とは、測師がいう。本記の説の如し

英語訳

【Page 86 Upper】
The new translation says: Furthermore, the bodhisattva of the Dharma Cloud Ground. It also says: "Good son, from initial practice patience to vajra concentration, all are called 'subduing all afflictions.' Signless faith patience illuminates the ultimate truth, extinguishes various afflictions and generates liberation wisdom. Gradually subduing and extinguishing, using the arising-ceasing mind to attain no-arising-cessation. If this mind is extinguished, then ignorance is extinguished. All knowledge and views before vajra concentration cannot be called 'seeing.' Only the Buddha has sudden understanding, possessing all-knowledge, and only such knowledge and views can be called 'seeing.' Good son, when vajra samādhi manifests, one still cannot achieve equal-to-the-unequaled. It is like a person climbing a great high platform and universally observing everything without fail to understand. If in the liberation stage, one-mark signless, no-birth no-cessation, identical to the true limit, equal to dharma-nature, fulfilling the treasury of merit and dwelling in the Tathāgata stage." Master Ce says: The thirteenth text has four parts: first, indicating the names of stage distinctions; second, from "dwelling in tranquility" below is the time period of ascending stages; third, from "good son" below, the various stages are compared to explain differential characteristics; fourth, from "constantly cultivating" below explains entering stages and dwelling in concentration. Master Ye says: The text has five parts: first indicating names; second, from "from initial arousing of bodhicitta" below explains cultivation kalpas; third, from "ascending all dharmas" below explains the dwelling mind; fourth, from "good son" below distinguishes differences; fifth, from "constantly cultivating" below explains entering later stages. Regarding "contemplating buddha bodhisattva," Master Ce says: In this stage there are two kinds of buddha contemplation: first, eye-seeing which is only for others' enjoyment; second, concentrated mind seeing which comprehensively observes the three bodies. Regarding "from initial arousing of bodhicitta, etc.," Master Ce says: From habituated seed-nature ascending to the stage of liberation from all dharmas. Regarding "vajra platform," Master Zang says: The tenth ground serves as the vajra platform. It can also be that this sentence raises the result to manifest the cause, naming the Buddha as the vajra platform. Because that tenth ground cause is fulfilled, therefore the Buddha dwells in the vajra platform result. Master Ce's meaning says: Ascending to liberation from all dharmas refers to the stage to be attained, which is wonderful awakening. Dwelling on the vajra platform means vajra samādhi correctly explains equal awakening Tathāgata. There are two kinds of liberation: first equal awakening, second wonderful awakening. Now this vajra accomplishes equal awakening liberation. Master Ye says: Liberation from all dharmas is inconceivable liberation. Because principle is universally pervaded, there is no remaining medicine. Now contemplation reaches the ultimate in principle, therefore nothing fails to achieve liberation. Illuminating to the pinnacle of the middle path is called "dwelling on the vajra platform."

【Page 86 Lower】
From "good son" to "also thus." Master Ye's meaning says: In distinguishing differences, the text has five parts: first, from practice patience to afflictions explains the difference between subduing and severing; second, from "yet signless faith" to "non-awareness" explains the difference between faith and seeing; third, from "only Buddha" to "subduer" explains sudden versus gradual differences. Fourth, from "although wisdom arises and ceases" to "no-birth no-cessation" explains the difference between permanent and impermanent; fifth, from "entering principle" to "also thus" explains the difference of equal-to-the-unequaled. Master Ce says: Also explains five differences, but the detailed text differs from this. Regarding "from practice patience, etc.," Master Zang says: From practice patience to vajra, before removing one thought of original grade, one instant of delusion remains. This is comprehensively called "subduing." Regarding "gradually subduing means although wisdom arises and ceases, etc.," Master Zang says: "Gradually subduing means although wisdom arises and ceases" explains the impermanence of the causal path. "Being able through no-birth no-cessation" explains being able to extinguish those arising-ceasing afflictions. "If this mind is extinguished" means the ground of ignorance dwelling is extinguished. "Then no burden fails to be extinguished" means removing obstacles beyond burdens. "No-birth no-cessation" is ultimate purity. Master Ce says: Paramārtha Tripiṭaka says buddha result merit, bodhi, and nirvana all have no arising-cessation. Although wisdom at the vajra stage has arising-cessation, it can realize the no-arising-cessation principle. Therefore if this mind is extinguished, one can immediately realize the attainment of burden-exhaustion

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nirvana, no-birth, indestructible, eternally dwelling bodhi. Next citing Cien Tripiṭaka's explanation, the general meaning is the same as before. But no-birth no-cessation means realizing the dharma-body. He doesn't accept the meaning of buddha wisdom being eternally dwelling and unchanging. Master Ben says: According to one explanation following the *Awakening of Faith*, "using arising-ceasing mind to attain no-arising-cessation" means using the mind of partial awakening's arising-cessation to cultivate and realize incompletely, then attaining ultimate no-arising-cessation. Therefore "if this mind is extinguished then ignorance is extinguished" is like exhausting the bodhisattva grounds and fulfilling skillful means, in one thought corresponding and awakening to the characteristic of mind's initial arising - this is the karma-characteristic mind. Due to fundamental ignorance karma-characteristic moving thoughts, when karma-characteristic mind is extinguished, then ignorance is extinguished. Regarding "yet unable to be equal-to-the-unequaled," Master Ce says: The Buddha World-Honored One has none below, therefore called "unequaled." Being level with all buddhas, therefore called "equal." From vajra and below, none can be equal-to-the-unequaled. Master Ye says: Perfecting the myriad virtues of inequality and meeting the one principle of equality is the bodhisattva. Therefore it says "unable to be equal-to-the-unequaled." Myriad virtues are dharma-nature; dharma-nature is myriad virtues. Without equality, without inequality - inconceivable is the buddha result. Regarding "like a person climbing a great high platform, etc.," Master Zang says: This is the Tathāgata ground. Masters Ce and Ye make causal explanations. From "constantly cultivating" to "saṃgata." Master Ye says: From "constantly cultivating" below explains entering later stages, entering the gate of profound mystery. From five precepts and ten virtues up to summit samādhi, all are cultivated again. Therefore it says "cultivating all practices and entering bhāgavat." Some say entering the Tathāgata ground. Some translate as "able to bestow practices" - meaning generating transformative functions. However, I haven't seen the correct translation. Master Zang says: This means "ground of bestowing virtue." Because one can rain down teachings like clouds, it's also called "ground of breaking through crossing." Master Ce says: World-Honored One is one of the ten titles.

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Regarding "buddha wisdom samādhi," Master Zang says: Because concentration and wisdom are complete, it's called "buddha wisdom samādhi." Master Ye says: The *Lotus Sutra* uses true characteristic wisdom as buddha wisdom. The textual meaning of these thirteen stages above is extremely difficult to understand. Here I briefly compile different interpretations that don't necessarily follow our school's position. Sometimes I state foolish views that may not be correct. Present readers should not hesitate to make selections and changes.

Scripture: "Good son" up to "equally without difference"
Master Ye says: The third part raises the thirteen dharma masters to conclude, encouraging faith and acceptance as identical to Buddha without difference.

Scripture: "Buddha told Paṭṭi" up to "not born in that country"
Master Ye says: From here below, the second part is the text of external upholding in five sections: first, praising function and entrusting; second, from "Great King, I now" below, protecting from difficulties and encouraging teaching; third, from "Great King, this prajñā" below, praising the name and encouraging offerings; fourth, from "Great King, I now" below, showing what can protect; fifth, from "Great King, I now" below, listing names and encouraging maintenance.

Scripture: "Buddha told Paṭṭi" up to "understanding its principles"
The first part praises function and entrusts. Regarding "I shall, etc."

Scripture: "Great King, I now" up to "constitute the seven difficulties"
Master Ye says: The second part protects from difficulties and encourages teaching. The text has three parts: first, the realm of transformation; second, from "that country" below, indicating and encouraging. Here protecting from the seven difficulties doesn't necessarily follow the previous hundred assemblies but just follows the portion of lecturing and reading; third, from "how" below lists the seven difficulties and encourages. The seven difficulties are, according to Master Zang: first, sun and moon losing their course; second, constellations changing abnormally; third, fire disasters; fourth, water disasters; fifth, wind disasters; sixth, drought disasters; seventh, bandits. Regarding the seven blessings, Master Ce says: As explained in the Original Record.