一　護国鈔三巻 - 翻刻

翻刻

【九十頁上】
能護＿一。是爲等者。《割書：私云。讀文＿レ不＿レ易。然大經云。菩薩若持＿二 十二部經＿一｜若讀若誦常爲＿二衆生＿一令＿レ得＿二解脫＿一安穏快樂終不自》
《割書：爲云｜云》若准＿二彼經＿一。今是爲文恐猶＿二爲是＿一更儒家問。金剛吼等
者。《割書：新云。東方金剛手菩薩摩訶薩手持金剛杵放青色光與四俱𦙠【月に弖】一菩薩｜往護其國。南方金剛寶菩薩摩訶薩手持金剛摩尼放白色光與四俱胝》
《割書：菩薩往護其國。西方金剛利菩薩摩訶薩手持金剛劔放金色光與四俱胝菩｜薩往護其國。北方金剛藥叉菩薩摩訶薩手持金剛鈴放瑠璃色光與四俱》
《割書：胝藥叉往護其國。中方金剛波羅蜜多菩薩摩訶｜薩手持金剛輪放五色光與四俱胝菩薩往護其國。》賁依＿二金剛頂經＿一釋
云。然五菩薩依＿二 二種輪＿一現＿レ身有＿レ異。一者法輸現＿二眞實
身＿一所修行願報得身故。二敎令輪示＿二威怒身＿一由＿レ起＿二大悲＿一
現＿二威猛＿一故東方金剛手即普賢菩薩。現＿二作威德降三世金
剛＿一。南方金剛寶即虛空藏菩薩。現＿二威怒甘露軍吒利金
剛＿一。西方金剛利即文殊師利菩薩。現＿二威怒六足金剛＿一。北
方金剛藥叉即摧一切魔怨菩薩。現＿二威怒淨身金剛＿一。中央
金剛波羅蜜多即轉法輪菩薩。現＿二威怒不動金剛＿一。《割書：云云》當立
像形等者。測云。如＿二 五神王因緣經中說＿一。雷電吼菩薩因
緣中。敎＿三 人作＿二讀經寫經法＿一。法用者。應＿レ作＿二 一團尼《割書：■【国構えに考】尼｜疏無》屋＿一。
八面安＿レ壁。壁外簷隨＿レ力莊嚴。令＿二其精好＿一。八角之中開＿二小
門＿一。通＿レ 人入出。於＿二其室內＿一置＿二 八面牀＿一。留＿二小空地＿一擬＿二 人行
處＿一。八壁內外香泥塗餝。一一壁上各置＿二《割書：■【国構えに考】置疏｜作量》身座＿一。當＿二

【九十頁下】
兩眼前＿一以開＿二兩孔＿一。使＿レ得＿レ看＿レ經。正當＿二 二手＿一復開＿二 二孔＿一。得＿レ
容＿二 二手＿一。未《割書：■【国構えに考】未疏｜作來》去捉＿レ經。欲＿レ讀＿レ經時安＿二經壁外＿一。經架＿二案
上＿一。壁內壁外竝燒＿二好香＿一。香湯豆麵以浴＿二身手＿一。及將瀨＿レ《割書：■【国構えに考】瀬｜恐漱》
《割書：乎》口。善須＿レ看＿レ風。若也東風即東壁外安＿二置經卷＿一。在＿二壁內＿一
向＿レ東讀＿レ經。使＿三風吹＿二口氣＿一。隨＿レ風西去。不＿レ薫＿二經卷＿一。以＿三口
有＿二香氣＿一。故作＿二此屋＿一。寫經讀經法用如＿レ前。《割書：新本。此次金[■【国構えに考】｜金下恐脫剛字]》
《割書：手說陀｜羅尼》
經。大王吾今乃至般若波羅蜜
液云。五列名勸持。藏云。此經但明＿二 十五國＿一那云＿二 十六＿一。答。
大雲經有＿二 十六大國＿一也。測云。或有經本列＿一 十五國＿一闕＿二沙
陀國＿一。私云。檢＿レ經列＿二 十七國＿一。或除＿二彌提＿一有＿二 十六國＿一。新有＿二
十六＿一。
經。時諸大衆乃至不生彼國
新云。諸大衆阿修羅等聞佛所說諸灾難事。身毛皆堅高
聲唱言願我未來不生彼國。私云。第六大衆悲歎。液云。第
三時衆得益。文五。一修羅盆。《割書：云云》測同＿レ之。藏云。得益爲＿レ
六。第一總明＿二大衆聞說起願＿一。《割書：云云》一卷云。得益有＿レ 四。 一

【九十一頁上】
大衆悲歎。《割書：云云》私云。新舊本同擧＿二大衆＿一。何別判爲＿二修羅
益＿一。故測液未＿レ了也。又悲歎何預＿二得益之數＿一。故藏等亦未＿レ
可。今謂應＿レ云＿二外護受持＿一。文有＿レ 六。五如＿レ 上。第六大衆聞
說悲歎發願。或可＿レ云得益。文有＿レ 二。初明＿二大衆悲歎＿一。次
正明＿二得道果＿一。藏等似＿レ之。　問測液云。得＿レ厭無＿レ益今何云＿レ
非。　答若强立＿レ義難＿二强遮＿一レ之。然於＿二 一往＿一。
經。時十六大國乃至訖品
新云。時十六王即捨王位修出家道。具八勝處十一切處
得伏忍信忍無生法忍。爾時一切人天大衆阿修羅等。散
曼陀羅華曼殊沙華婆師迦華蘇曼那華。以供養佛隨其
種性得三解脫《割書：■【国構えに考】解脫經｜作脫門》生空法空菩提分法。無量無數菩
薩摩訶薩散𤘽【牛に句】勿頭華波頭摩華而供養佛無量三昧悉皆
現前得住順忍無生法忍。無量無數菩薩摩訶薩得恆河
沙諸三昧門。眞俗平等具無礙解。常起大悲於百萬億阿
僧祇佛刹微塵數世界廣利衆生現身成佛。私云。大文第
二時衆得益有＿レ 四一十六國王。二十八梵阿修輪。三餘一
切衆。四二類菩薩。觀四大四色勝出相者。《割書：私云。觀字通至＿二｜ 九地相＿一也》

【九十一頁下】
諸師同云八勝處。測云。觀地水火風￣ハ能造四大。青黃赤
白￣ハ所造四色。名＿二 八勝處＿一。所緣境勝＿二煩惱＿一故名＿二勝處＿一。出＿二
離貪欲＿一故名＿二勝出＿一。相謂＿二諦相＿一。或是相狀。或是行相。是
八勝處行解相也。依＿二大般若＿一與＿レ此稍異。彼云一內有即
相觀外色少。二內有色相觀外色多。三內無色相觀外色
少。四內無色相觀外色多。青黃赤白復爲＿二 四種＿一。依＿二瓔珞
經＿一 八名復異。四大同＿二此經＿一。四色同＿二般若經＿一。有＿二 四色等四＿一
不＿レ說＿二青等＿一。液云。內有色等四勝處通觀＿二 四大＿一也。藏意同＿レ
之。四大四色不用識空者。諸師同云。十遍處。測云。地水
火風青黃赤白空處識處名＿二 十遍處＿一。亦名＿二 十一切入＿一。入即
是處。所緣寬廣無＿レ有＿二間隙＿一。故名＿二遍處＿一。行相即是十一切
入行解相也。言＿二不用＿一者乘＿レ語故也。液云。不用謂＿二厭＿レ色之
心＿一也。藏云。四大四色爲＿レ 八。不用是無所有處。識是識處。
空是空處。此三合爲＿二 十一處＿一。私云。今撿＿二大經二十八＿一。列＿二
十一切處＿一。四大種中除＿レ火。四無色中加＿二無所有處＿一。三十
忍初地相等者。測云。地前三十心名＿二 三十忍＿一。是初地方便
相也。初地即用＿二第一義諦＿一爲＿レ體。初地第一義諦與＿二後九

現代語訳

【九十頁上】
能護を示す。「是爲」等とは、読文が易しくない。しかし大経にいう。菩薩もし十二部経を持ち、もしくは読み、もしくは誦して常に衆生のために解脱を得させ、安穏快楽せしめて終に自らのためとしないと。もしかの経に準ずれば、今の「是爲」の文は恐らく「爲是」であろう、更に儒家に問うべし。「金剛吼」等とは、新訳にいう。東方金剛手菩薩摩訶薩は手に金剛杵を持し青色光を放ち、四俱胝の菩薩と共にその国を往護する。南方金剛宝菩薩摩訶薩は手に金剛摩尼を持し白色光を放ち、四俱胝の菩薩と共にその国を往護する。西方金剛利菩薩摩訶薩は手に金剛剣を持し金色光を放ち、四俱胝の菩薩と共にその国を往護する。北方金剛薬叉菩薩摩訶薩は手に金剛鈴を持し瑠璃色光を放ち、四俱胝の薬叉と共にその国を往護する。中方金剛波羅蜜多菩薩摩訶薩は手に金剛輪を持し五色光を放ち、四俱胝の菩薩と共にその国を往護する。賁師は金剛頂経に依って釈していう。五菩薩は二種輪に依って現身に異がある。一つは法輪で真実身を現し、修行願の報得身である。二つは教令輪で威怒身を示し、大悲を起こすことによって威猛を現すからである。東方金剛手は即ち普賢菩薩で、威徳降三世金剛と現作する。南方金剛宝は即ち虚空蔵菩薩で、威怒甘露軍吒利金剛を現す。西方金剛利は即ち文殊師利菩薩で、威怒六足金剛を現す。北方金剛薬叉は即ち摧一切魔怨菩薩で、威怒浄身金剛を現す。中央金剛波羅蜜多は即ち転法輪菩薩で、威怒不動金剛を現す。「当に像形を立つべし」等とは、測師がいう。五神王因縁経中の説の如く、雷電吼菩薩因縁中に、人に読経写経法を作ることを教える。法用とは、一つの団尼屋を作るべきである。八面に壁を安じ、壁外の軒は力に随って荘厳し、その精好ならしむ。八角の中に小門を開き、人の入出を通ず。その室内において八面床を置き、小空地を留めて人行処に擬す。八壁内外を香泥で塗飾する。一一壁上に各々身座を置く。当に

【九十頁下】
両眼前に二孔を開き、経を見ることを得せしむ。正しく二手に当たって復た二孔を開き、二手を容れることを得る。未だ去って経を捉る。経を読まんと欲する時は経を壁外に安ず。経を架案上に置く。壁内壁外並びに好香を焼き、香湯豆麺をもって身手を浴し、及び将に口を漱がん。善く風を看るべし。もし東風なら即ち東壁外に経巻を安置し、壁内にあって東に向かって経を読む。風をして口気を吹かしめ、風に随って西に去り、経巻を薫じない。口に香気があるゆえに、この屋を作るのである。写経読経の法用は前の如し。

経「大王、吾今」乃至「般若波羅蜜」
液師がいう。五つには名を列して持を勧める。蔵師がいう。この経は但だ十五国を明かすのに那ぞ十六というか。答う。大雲経に十六大国があるのである。測師がいう。或る経本には十五国を列して沙陀国を闕く。私にいう。経を検すると十七国を列する。或いは弥提を除いて十六国がある。新には十六がある。

経「時に諸大衆」乃至「彼国に生ぜず」
新訳がいう。諸大衆阿修羅等は仏の所説の諸災難事を聞いて、身毛皆堅く、高声に唱えて言う。願わくは我未来に彼国に生ぜざらんと。私にいう。第六大衆悲歎。液師がいう。第三時衆得益。文五つ。一つは修羅盆。測師も之に同じ。蔵師がいう。得益を六とする。第一総じて大衆聞説起願を明かす。一巻がいう。得益に四がある。一つは

【九十一頁上】
大衆悲歎。私にいう。新旧本ともに大衆を挙げる。何ぞ別して修羅益と判ずるか。故に測師・液師は未だ了らざるなり。また悲歎何ぞ得益の数に預らんや。故に蔵師等も亦未だ可ならず。今謂うに「外護受持」というべきである。文に六がある。五は上の如し。第六大衆聞説悲歎発願。或いは得益ということ可し。文に二がある。初めに大衆悲歎を明かし、次に正しく得道果を明かす。蔵師等これに似る。問う。測師・液師がいう。厭を得るも益なし、今何ぞ非というか。答う。もし強いて義を立てれば、強いてこれを遮ることは難しい。然れども一往においては。

経「時に十六大国」乃至「品を訖る」
新訳がいう。時に十六王は即ち王位を捨てて出家道を修し、八勝処十一切処を具し、伏忍・信忍・無生法忍を得た。爾時一切人天大衆阿修羅等は、曼陀羅華・曼殊沙華・婆師迦華・蘇曼那華を散じて仏を供養し、その種性に随って三解脱・生空法空・菩提分法を得た。無量無数の菩薩摩訶薩は昙勿頭華・波頭摩華を散じて仏を供養し、無量三昧悉く皆現前し、順忍・無生法忍に住することを得た。無量無数の菩薩摩訶薩は恒河沙の諸三昧門を得、真俗平等にして無礙解を具し、常に大悲を起こして百万億阿僧祇仏刹微塵数世界において広く衆生を利し、身を現じて成仏した。私にいう。大文第二時衆得益に四がある。一つは十六国王、二つは十八梵阿修輪、三つは余一切衆、四つは二類菩薩。四大四色勝出相を観ずとは、

【九十一頁下】
諸師ともに八勝処という。測師がいう。地水火風は能造四大、青黄赤白は所造四色で、八勝処と名づける。所縁境が煩悩に勝るゆえに勝処と名づけ、貪欲を出離するゆえに勝出と名づける。相とは諦相をいう。或いは相状である。或いは行相である。これ八勝処行解相である。大般若に依ればこれと稍々異なる。彼にいう。一つは内に色相有りて外色少を観ず。二つは内に色相有りて外色多を観ず。三つは内に色相無くて外色少を観ず。四つは内に色相無くて外色多を観ず。青黄赤白復た四種と為す。瓔珞経に依れば八名復た異なる。四大はこの経に同じ。四色は般若経に同じ。四色等四があって青等を説かない。液師がいう。内有色等四勝処は通じて四大を観ずるのである。蔵師の意これに同じ。「四大四色識空を用いず」とは、諸師ともに十遍処という。測師がいう。地水火風青黄赤白空処識処を十遍処と名づける。また十一切入と名づける。入即ち是れ処である。所縁寛広にして間隙あることなし。故に遍処と名づける。行相即ち是れ十一切入行解相である。「用いず」というのは乗語である。液師がいう。用いずとは色を厭う心をいうのである。蔵師がいう。四大四色を八とし、用いずとは無所有処である。識は識処である。空は空処である。この三合して十一処と為す。私にいう。今大経二十八を検すると、十一切処を列し、四大種中火を除き、四無色中無所有処を加える。「三十忍初地相」等とは、測師がいう。地前三十心を三十忍と名づける。これ初地方便相である。初地は即ち第一義諦を用いて体と為す。初地の第一義諦と後の九

英語訳

【Page 90 Upper】
showing what can protect. Regarding "this is for, etc.," the text is not easy to read. However, the Great Sutra says: "If bodhisattvas uphold the twelve-section sutras, whether reading or reciting, they constantly enable sentient beings to attain liberation, peace, and happiness, never doing it for themselves." If we follow that sutra, the current "this is for" text might be "for this" - one should inquire further with Confucian scholars. Regarding "Vajra Roar, etc.," the new translation says: The eastern Vajrapāṇi Bodhisattva Mahāsattva holds a vajra pestle and emits blue light, going with four koṭi bodhisattvas to protect that country. The southern Vajraratna Bodhisattva Mahāsattva holds a vajra maṇi and emits white light, going with four koṭi bodhisattvas to protect that country. The western Vajratīkṣṇa Bodhisattva Mahāsattva holds a vajra sword and emits golden light, going with four koṭi bodhisattvas to protect that country. The northern Vajrayakṣa Bodhisattva Mahāsattva holds a vajra bell and emits lapis lazuli-colored light, going with four koṭi yakṣas to protect that country. The central Vajrapāramitā Bodhisattva Mahāsattva holds a vajra wheel and emits five-colored light, going with four koṭi bodhisattvas to protect that country. Master Ben, according to the Vajraśekhara Sutra, explains: The five bodhisattvas, depending on two kinds of wheels, manifest different bodies. First is the dharma wheel manifesting the true reality body, which is the body attained through the rewards of cultivated vows. Second is the teaching-command wheel showing the wrathful body, manifesting威猛 through arising great compassion. Eastern Vajrapāṇi is Samantabhadra Bodhisattva, manifesting as the Majestic Subduing Three Worlds Vajra. Southern Vajraratna is Ākāśagarbha Bodhisattva, manifesting the Wrathful Nectar Army Kuṇḍalī Vajra. Western Vajratīkṣṇa is Mañjuśrī Bodhisattva, manifesting the Wrathful Six-Legged Vajra. Northern Vajrayakṣa is the Destroyer of All Demonic Enemies Bodhisattva, manifesting the Wrathful Pure Body Vajra. Central Vajrapāramitā is the Dharma Wheel Turning Bodhisattva, manifesting the Wrathful Immovable Vajra. Regarding "should establish image forms, etc.," Master Ce says: As explained in the Five Spirit Kings' Causes and Conditions Sutra, in the Thunder Lightning Roar Bodhisattva's causes and conditions, it teaches people to perform sutra reading and copying practices. The ritual method requires making one round mud hut with eight walls installed, with eaves outside the walls adorned according to one's capacity to make it exquisite. Small doors should be opened in the eight corners to allow people to enter and exit. Inside the room, place eight-sided beds, leaving small empty spaces for people to walk. The eight walls inside and outside should be decorated with fragrant mud plaster. On each wall, place a body seat. In front of

【Page 90 Lower】
the two eyes, open two holes to enable seeing the sutra. Directly in front of the two hands, also open two holes to accommodate the two hands for grasping the sutra. When wanting to read sutras, place the sutra outside the wall on a sutra stand. Inside and outside the walls, burn good incense, bathe the body and hands with fragrant water and bean flour, and rinse the mouth. One must carefully observe the wind. If it's an east wind, place the sutra scrolls outside the eastern wall, and read the sutra inside the wall facing east. Let the wind blow the breath, following the wind westward, not perfuming the sutra scrolls. Because the mouth has fragrant breath, this hut is built. The ritual method for copying and reading sutras is as before.

Scripture: "Great King, I now" up to "Prajñāpāramitā"
Master Ye says: Fifth, listing names and encouraging upholding. Master Zang says: This sutra only clarifies fifteen countries, so why say sixteen? Answer: The Great Cloud Sutra has sixteen great countries. Master Ce says: Some sutra versions list fifteen countries, omitting Śārdha country. I say: Examining the sutra lists seventeen countries. Sometimes excluding Mithilā there are sixteen countries. The new version has sixteen.

Scripture: "At that time the great assembly" up to "not be born in that country"
The new translation says: The great assembly of asuras and others heard the Buddha's explanation of various disaster events, their body hair all stood up, and they loudly proclaimed: "May we not be born in that country in the future." I say: Sixth, the great assembly's lamentation. Master Ye says: Third, the assembly's benefit at that time. Text in five parts: First, asura basin. Master Ce agrees. Master Zang says: Benefits are six. First, generally clarifying the great assembly hearing the teaching and arising vows. The first scroll says: There are four benefits. First,

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great assembly lamentation. I say: Both new and old versions mention the great assembly. Why separately judge it as asura benefit? Therefore Masters Ce and Ye are not yet clear. Also, how does lamentation pertain to the number of benefits? Therefore Master Zang and others are also not acceptable. I think it should be called "external protection and upholding." The text has six parts. Five are as above. Sixth is the great assembly hearing the teaching, lamenting, and making vows. Or it can be called benefits. The text has two parts: first clarifying the great assembly's lamentation, then properly clarifying attaining the path and fruits. Master Zang and others are similar. Question: Masters Ce and Ye say obtaining aversion has no benefit - why now say it's not so? Answer: If one forcefully establishes doctrine, it's difficult to forcefully block it. However, generally speaking...

Scripture: "At that time the sixteen great countries" up to "end of chapter"
The new translation says: At that time the sixteen kings immediately abandoned their royal positions to cultivate the path of renunciation, perfected the eight masteries and ten totalities, and attained patient acceptance, faith acceptance, and acceptance of non-arising dharmas. At that time all human and celestial beings, the great assembly, asuras and others scattered mandārava flowers, mañjūṣaka flowers, vārṣika flowers, and sumanā flowers to make offerings to the Buddha, and according to their nature attained the three liberations, emptiness of persons, emptiness of dharmas, and factors of enlightenment. Countless bodhisattva mahāsattvas scattered kuṇḍa flowers and padma flowers to make offerings to the Buddha, countless samādhis all manifested before them, and they attained dwelling in conforming patience and acceptance of non-arising dharmas. Countless bodhisattva mahāsattvas attained Ganges sand countless samādhi gates, with true and conventional equality and unobstructed understanding, constantly arising great compassion, widely benefiting sentient beings in worlds numerous as dust particles of a million billion asaṃkhyeya buddha lands, manifesting bodies and attaining buddhahood. I say: The second major section on the assembly's benefits has four parts: first, sixteen country kings; second, eighteen Brahmās and asura wheels; third, all other beings; fourth, two classes of bodhisattvas. Regarding observing the four elements and four colors' mastery emergence characteristics,

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all masters call them the eight masteries. Master Ce says: Earth, water, fire, wind are the four productive elements; blue, yellow, red, white are the four produced colors, called the eight masteries. Because the object-conditions overcome afflictions, they're called masteries. Because they emerge from and leave desire, they're called mastery emergence. Characteristics refer to truth characteristics, or to forms, or to aspects. These are the aspects of the eight masteries' practices and understanding. According to the Mahāprajñāpāramitā, this is somewhat different. It says: first, having internal form-characteristics, observing few external colors; second, having internal form-characteristics, observing many external colors; third, having no internal form-characteristics, observing few external colors; fourth, having no internal form-characteristics, observing many external colors. Blue, yellow, red, white again make four kinds. According to the Necklace Sutra, the eight names are again different. The four elements are the same as this sutra. The four colors are the same as the Prajñāpāramitā Sutra. There are four colors and four others, not explaining blue and others. Master Ye says: The four masteries of having internal colors and others comprehensively observe the four elements. Master Zang's meaning is the same. Regarding "four elements, four colors, not using consciousness-space," all masters call them the ten totalities. Master Ce says: Earth, water, fire, wind, blue, yellow, red, white, space-sphere, consciousness-sphere are called the ten totalities. Also called the ten all-entries. Entry is the sphere. The object-conditions are broad and extensive without gaps, therefore called totality spheres. The aspects are the aspects of the ten all-entries' practices and understanding. Saying "not using" follows the language. Master Ye says: "Not using" refers to the mind that is weary of form. Master Zang says: Four elements and four colors make eight. "Not using" is the sphere of nothingness. Consciousness is the consciousness sphere. Space is the space sphere. These three combined make eleven spheres. I say: Now examining the Great Sutra volume twenty-eight, it lists the ten totalities, excluding fire from the four elements, adding the sphere of nothingness to the four formless realms. Regarding "thirty patience initial ground characteristics, etc.," Master Ce says: The thirty minds before the grounds are called thirty patience. This is the preparatory characteristic of the first ground. The first ground uses the ultimate truth as its essence. The ultimate truth of the first ground and the later nine...