一　護国鈔三巻 - 翻刻

翻刻

【九十二頁上】
地＿一作＿二其因相＿一名＿二 九地相＿一。故攝論云。若於＿二初地＿一達＿二法界＿一
時。速能通＿二達後一切地＿一。如＿二有頌言＿一。如＿下竹破＿二初節＿一餘節能
破＿上。得＿二初地眞智＿一諸地疾當＿レ成。捨凡夫身等者。捨＿二 地前凡
夫身＿一入＿二初地＿一。至＿二 六地＿一住＿二 地身＿一捨＿二 七地分段報身＿一。入＿二 八
地已上變易法身＿一也。《割書：私云此｜解甚巧》液意同＿レ之。藏師初地九地
相同。測等意釋＿二捨凡夫等文＿一云。捨＿二外凡夫身＿一入＿二種性已
上六住身＿一。捨＿二 地前七方便＿一得＿二初地第八法身＿一。亦可＿下捨＿二前
七地功用身＿一入＿中 八地已上無功用法身＿上也。空華等者。
測云。空華顯＿二 人空＿一。法性華明＿二法空＿一。此二表＿二伏忍＿一也。聖人
華表＿二信忍＿一。初入＿レ聖故。順華表＿二順忍＿一。無生華表＿二 下中二
品無生忍＿一。法樂華表＿二 上品無生忍＿一。金剛華表＿二 下品寂滅
忍＿一。此上七華表＿二大乘法＿一。緣觀中道華表＿二妙覺法＿一。證＿二解緣
生中道觀＿一。故三十七品華表＿二聲聞法＿一。《割書：取意私云｜此解亦巧》藏液等意
大同少異。道迹果者。液云。初得＿二道迹＿一見道也。測云。道迹
是向。果即果。又道迹有學。果即無學。通＿二 三乘＿一也。心空
等者。測云。心空華者。四定也。三學之中名爲＿二心學＿一。《割書：私云。｜可＿レ尋》
心樹華者。緣生觀也。十二緣生名爲＿二華樹＿一。六波羅蜜華

【九十二頁下】
者。十地行也。此三如＿レ次顯＿二彼三乘法＿一也。玅覺華者。佛果
行也。因中說＿レ果名＿二玅覺華＿一。妙覺圓明金剛三昧者。《割書：諸釋｜不＿レ明》
三諦三昧者。《割書：山家學者自｜可＿レ知＿レ之》無量諸餘三昧者。測云。四無量定
也。《割書：私云。無量諸餘者總指也。何別云＿二 四｜無量＿一。但或本無＿二諸餘字＿一更撿＿二諸本＿一。》七財三昧者。測云。緣＿二 七
財定＿一也。一信二戒三慚四愧五施六聞七惠。二十五有三
昧者。《割書：山家學者自｜可＿レ知＿レ之》復有十億菩薩等者。《割書：新本云云如＿二 上引＿一。准＿二知｜諸經＿一聞品得王不＿二必現座＿一。》

仁王護國般若波羅蜜經囑累品第八
測云。囑謂＿二付囑＿一。累即重累。如來重重付＿二囑此經＿一。累代
流行故名＿二囑累＿一。藏云。如來慇懃囑＿二寄國王＿一累＿二 衆菩薩＿一故
云＿二囑累＿一。液云。慇懃付囑津流萬葉也。賁云。囑謂＿二付囑＿一。累
即重累。荷＿二佛重累＿一故名＿二囑累＿一。又以＿二此法＿一囑＿二付諸王＿一。賀
累弘宣令＿二佛種不＿一＿レ斷。又囑＿二般若＿一累代流傳。令＿レ除＿二災難＿一
利＿二樂有情＿一。
經。佛告波斯乃至訖品
液云。文三。初勸誡。二爾時十六下奉持。三爾時無量下

【九十三頁上】
散席。一卷云。文有＿二 四段＿一。一如來誡勸。二諸王奉敎。三諸
王悲感。《割書：私云文云＿二｜大衆諸天＿一》四大衆奉行。
經。佛告波斯乃至正法將滅不久
液云。勸誡爲＿レ 二。初歡。次後五濁下誡＿レ過有＿レ 七。《割書：云云》
經。佛告大王乃至一切衆生
我誡勅汝等者。《割書：新云。今｜誡汝等》測云。有本無＿二等字＿一者脫也。八十年
等者。《割書：新云。吾滅度後正法欲滅後五十｜年後五百年後五千年後無佛法僧》測云。釋＿二此經文＿一諸說不＿レ
同。一云。佛滅後一百年內五人住持。一迦葉二十年。二阿
難二十年。三末田地二十年。三人持＿レ法經＿二 六十年＿一。見＿二佛
在世行法＿一故持＿レ法不＿レ滅。第四商那和修。第五優婆毱多。
此上二人各二十年。商那和修以＿レ不＿レ見＿二佛化＿一故威儀法
滅。八百年者。正法五百年內。二十五師住＿二持佛法＿一竝是
聖人相傳佛法不＿レ滅。《割書：藏云證｜法不滅》第六百年馬鳴菩薩。第七百
年龍樹菩薩。二人持故法不＿レ滅。《割書：藏云。弘法人｜强故法不＿レ滅》八百年中持
法人少。故言＿二法滅＿一。《割書：藏云。餘人弘＿レ法人｜弱故令＿二法滅＿一也。》言＿二 八千年＿一者。像法滅
也。末法衆生行＿二邪法＿一故像末二法滅。涅槃云＿二末世＿一。《割書：藏云｜像末》
《割書：　｜世》十二萬大菩薩善持＿二我法＿一不＿レ滅。就＿二凡所見＿一故言＿レ滅耳。

【九十二頁下】
《割書：已上同＿二｜藏疏＿一》有說此云＿二 八十年＿一者。正法五百年內後八十年。八
百年者。像法一千年中後八百年。八千年者末法一萬年
取＿二後八千年＿一。雖＿レ有＿二此說＿一未＿レ見＿二誠文＿一。故不＿レ可＿レ依。液云。。八
十年者。五部諍論初興時滅＿二正法＿一之萠也。八百年者。空
有諍興時滅＿二像法＿一之萠也。八千年者。末法之興《割書：■【国構えに考】興下疑｜脫時字》
也。無佛等者。測云。今言＿レ無少＿レ有名＿レ無。亦有令＿レ無名＿レ無。
賁云。如＿二河少＿レ水亦得＿一＿レ稱＿レ無。故前三以＿レ經付囑。若全無者
何所＿二付囑＿一。此經三寶等者。《割書：新云。此經三寶付諸國王建立守護。今｜我四部諸弟子等受持讀誦解其義理。》
《割書：廣爲衆生宣說法要令其｜修習出離死。云云》測云付囑有＿レ 二。初付＿レ王令＿レ持。後付＿レ
衆令＿レ化。又云。問何故前品唯付＿二國王＿一。此品通付＿二 四衆＿一。解
云。前品付曬護持故唯付＿レ王。此品付囑令＿レ解敎＿二化衆生＿一
故通＿二 四部＿一。《割書：私云。若准＿二新本＿一此問答誤。｜可＿下准＿二新經＿一。讀＿中舊經文＿上也。》開空惠等者。測云。開空
惠道無漏惠也。七賢行者。七方便觀。十善行者。十善業道
此從＿レ勝向＿二劣行＿一也。私云。此釋似＿レ巧。然今加釋云。開空惠
道者爲＿レ 人弘＿二此敎＿一也。但言＿二修賢行＿一不＿レ言＿二聖行＿一者敎＿レ 人
初令＿二《割書：■【国構えに考】令下疑｜脫修字》是七賢行＿一也。若修＿二賢行＿一自得＿二聖位＿一故今不＿レ
言＿レ修＿二無漏行＿一。又能生＿二無證＿一《割書：■【国構えに考】生無證疑｜當證無生》故但言贊歟。

現代語訳

【九十二頁上】
地とその因相を作し、九地相と名づける。故に摂論にいう。もし初地において法界に達する時、速やかに能く後の一切地に通達する。頌にあるが如し。竹が初節を破れば余節も能く破れるように、初地の真智を得れば諸地は疾く成ずべし。「凡夫身を捨つ」等とは、地前の凡夫身を捨てて初地に入る。六地に至って地身に住し、七地の分段報身を捨てて、八地已上の変易法身に入るのである。液師の意もこれに同じ。蔵師は初地九地相同じとする。測師等の意は「凡夫を捨つ」等の文を釈していう。外凡夫身を捨てて種性已上六住身に入る。地前七方便を捨てて初地第八法身を得る。また前七地の功用身を捨てて八地已上の無功用法身に入ることも可能である。「空華」等とは、測師がいう。空華は人空を顕し、法性華は法空を明かす。この二つは伏忍を表す。聖人華は信忍を表す。初めて聖に入るからである。順華は順忍を表す。無生華は下中二品の無生忍を表す。法楽華は上品無生忍を表す。金剛華は下品寂滅忍を表す。この上七華は大乗法を表す。縁観中道華は妙覚法を表す。縁生中道観を証解するからである。故に三十七品華は声聞法を表す。蔵師・液師等の意は大同小異である。「道迹果」とは、液師がいう。初めて道迹を得るのは見道である。測師がいう。道迹は向であり、果は即ち果である。また道迹は有学であり、果は即ち無学である。三乗に通ずる。「心空」等とは、測師がいう。心空華とは四定である。三学の中で心学と名づける。心樹華とは縁生観である。十二縁生を華樹と名づける。六波羅蜜華

【九十二頁下】
とは十地の行である。この三つは次の如く彼の三乗法を顕すのである。妙覚華とは仏果行である。因中に果を説いて妙覚華と名づける。「妙覚円明金剛三昧」とは、「三諦三昧」とは、「無量諸余三昧」とは、測師がいう。四無量定である。「七財三昧」とは、測師がいう。七財定に縁ずるのである。一信二戒三慚四愧五施六聞七慧。「二十五有三昧」とは、「復た十億菩薩有り」等とは。

仁王護国般若波羅蜜経嘱累品第八
測師がいう。嘱とは付嘱をいう。累は即ち重累である。如来が重々にこの経を付嘱し、累代に流行するので嘱累と名づける。蔵師がいう。如来が慇懃に国王に嘱寄し、衆菩薩に累ぬるゆえに嘱累という。液師がいう。慇懃に付嘱して津流万葉である。賁師がいう。嘱とは付嘱をいう。累は即ち重累である。仏の重累を荷うゆえに嘱累と名づける。また此の法をもって諸王に嘱付し、賀累弘宣して仏種をして断ぜざらしむ。また般若を嘱して累代流伝し、災難を除かしめて有情を利楽す。

経「仏、波斯に告ぐ」乃至「品を訖る」
液師がいう。文三つ。初めに勧誡、二「爾時十六」下に奉持、三「爾時無量」下に

【九十三頁上】
散席。一巻がいう。文に四段がある。一如来誡勧、二諸王奉教、三諸王悲感、四大衆奉行。

経「仏、大王に告ぐ」乃至「正法将に滅すること久しからず」
液師がいう。勧誡を二とする。初めに歓、次に「後五濁」下に過を誡む、七がある。

経「仏、大王に告ぐ」乃至「一切衆生」
「我汝等に誡勅す」とは、測師がいう。有る本に「等」字無きは脱なり。「八十年」等とは、測師がいう。この経文を釈するに諸説同じからず。一説にいう。仏滅後百年内に五人住持す。一迦葉二十年、二阿難二十年、三末田地二十年、三人法を持すること六十年を経る。仏の在世に行法するを見るゆえに法を持して滅せず。第四商那和修、第五優波毱多、この上二人各二十年。商那和修は仏化を見ざるをもってするゆえに威儀法滅す。八百年とは、正法五百年内、二十五師仏法に住持し、並びに是れ聖人にて相伝し仏法滅せず。第六百年馬鳴菩薩、第七百年龍樹菩薩、二人持するゆえに法滅せず。八百年中持法の人少なし。故に法滅という。「八千年」というは像法滅である。末法の衆生邪法を行ずるゆえに像末二法滅す。涅槃に末世という。十二万大菩薩善く我が法を持して滅せず。凡所見に就くゆえに滅すという耳。

有る説にこれを「八十年」というは、正法五百年内の後八十年。八百年とは像法一千年中の後八百年。八千年とは末法一万年の後八千年を取る。この説ありといえども未だ誠文を見ず。故に依るべからず。液師がいう。八十年とは五部諍論初めて興る時、正法を滅する萌である。八百年とは空有諍興る時、像法を滅する萌である。八千年とは末法の興である。「仏等無し」とは、測師がいう。今無というは少なきを無と名づく。また有らしめて無きを無と名づく。賁師がいう。河に水少なきも亦無と称することを得るが如し。故に前三は経をもって付嘱す。もし全く無ければ何の付嘱する所ぞ。「この経三宝」等とは、測師がいう。付嘱に二がある。初めに王に付して持たしめ、後に衆に付して化せしむ。また云う。問う、何故に前品は唯国王に付し、この品は通じて四衆に付するか。解していう。前品は護持を付嘱するゆえに唯王に付す。この品は付嘱して解せしめ衆生を教化せしむるゆえに四部に通ず。「空慧を開く」等とは、測師がいう。空慧道を開くは無漏慧である。七賢行とは七方便観。十善行とは十善業道。これ勝より劣行に向かうのである。私にいう。この釈巧なるに似たり。然るに今加釈していう。空慧道を開くとは人のためにこの教を弘むるのである。但だ賢行を修すといって聖行を修すといわないのは、人に教えて初めて是の七賢行ならしむるのである。もし賢行を修すれば自ら聖位を得るゆえに今無漏行を修すことを言わない。また能く無証を生ずるゆえに但だ言贊というか。

英語訳

【Page 92 Upper】
grounds and creates their causal characteristics, called "nine ground characteristics." Therefore the Mahāyāna-saṃgraha says: "If one penetrates the dharmadhātu on the first ground, one can quickly penetrate all subsequent grounds." As a verse says: "Just as when bamboo breaks at the first joint, the remaining joints can also break, when one attains the true wisdom of the first ground, all other grounds will quickly be accomplished." Regarding "abandoning the ordinary person's body, etc.," this means abandoning the ordinary person's body before the grounds and entering the first ground. Reaching the sixth ground, one dwells in the ground-body and abandons the divided retribution body of the seventh ground, entering the transformation dharma-body of the eighth ground and above. Master Ye's interpretation agrees with this. Master Zang considers the first ground and nine ground characteristics the same. Masters Ce and others interpret the passage about "abandoning ordinary persons, etc." saying: abandoning the external ordinary person's body and entering the six-dwelling body of seed-nature and above. Abandoning the seven expedients before the grounds and attaining the eighth dharma-body of the first ground. It's also possible to abandon the effortful body of the first seven grounds and enter the effortless dharma-body of the eighth ground and above. Regarding "empty flowers, etc.," Master Ce says: Empty flowers reveal the emptiness of persons, dharma-nature flowers clarify the emptiness of dharmas. These two represent patient acceptance. Saint flowers represent faith acceptance, because one first enters sainthood. Conforming flowers represent conforming acceptance. Non-arising flowers represent the lower and middle grades of acceptance of non-arising dharmas. Dharma-joy flowers represent the upper grade of acceptance of non-arising dharmas. Vajra flowers represent the lower grade of quiescent extinction acceptance. These seven flowers above represent the Mahāyāna dharma. Dependent observation middle way flowers represent perfect enlightenment dharma, because they realize and understand dependent origination middle way observation. Therefore the thirty-seven factors flowers represent śrāvaka dharma. Masters Zang and Ye's interpretations are largely similar with minor differences. Regarding "path-trace fruits," Master Ye says: First attaining the path-trace is the path of seeing. Master Ce says: Path-trace is the path, fruit is the fruit itself. Also, path-trace is the learner, fruit is the non-learner. This applies to all three vehicles. Regarding "mind emptiness, etc.," Master Ce says: Mind emptiness flowers are the four concentrations. Among the three trainings, this is called mind training. Mind tree flowers are dependent origination observation. The twelve-link dependent origination is called the flower tree. The six pāramitā flowers

【Page 92 Lower】
are the practices of the ten grounds. These three respectively reveal the dharmas of those three vehicles. Perfect enlightenment flowers are buddha-fruit practices. Speaking of fruit within the cause is called perfect enlightenment flowers. Regarding "perfect enlightenment perfectly clear vajra samādhi," regarding "three truth samādhi," regarding "countless other samādhis," Master Ce says: These are the four immeasurable concentrations. Regarding "seven wealth samādhi," Master Ce says: This relates to the seven wealth concentrations: first faith, second precepts, third shame, fourth embarrassment, fifth giving, sixth learning, seventh wisdom. Regarding "twenty-five existence samādhi," regarding "there are also one billion bodhisattvas, etc."

Benevolent Kings Dharma-Protecting Prajñāpāramitā Sūtra, Chapter Eight: Entrustment
Master Ce says: Entrustment means entrusting. Cumulative means repeatedly accumulating. The Tathāgata repeatedly entrusts this sutra, causing it to flow through successive generations, hence called entrustment. Master Zang says: The Tathāgata earnestly entrusts it to kings and burdens the bodhisattva assembly, therefore called entrustment. Master Ye says: Earnestly entrusting it to flow through myriad generations. Master Ben says: Entrustment means entrusting. Cumulative means repeatedly accumulating. Bearing the Buddha's repeated accumulation, hence called entrustment. Also, using this dharma to entrust to various kings, celebrating cumulative propagation to prevent the Buddha-seed from being cut off. Also entrusting prajñā to be transmitted through successive generations, removing disasters and benefiting sentient beings.

Scripture: "The Buddha told Pāraśika" up to "end of chapter"
Master Ye says: The text has three parts: first admonition and encouragement, second "At that time the sixteen" below on acceptance and upholding, third "At that time countless" below on

【Page 93 Upper】
dispersing the assembly. The first scroll says: The text has four sections: first the Tathāgata's admonition and encouragement, second the kings' acceptance of the teaching, third the kings' sorrowful response, fourth the great assembly's practice.

Scripture: "The Buddha told the great king" up to "the true dharma will not perish for long"
Master Ye says: Admonition and encouragement has two parts: first joy, then "in the later five turbidities" below admonishing faults, having seven parts.

Scripture: "The Buddha told the great king" up to "all sentient beings"
Regarding "I admonish and command you all," Master Ce says: Some versions lacking the character "all" are deficient. Regarding "eighty years, etc.," Master Ce says: Interpreting this sutra passage, various explanations differ. One explanation says: Within one hundred years after the Buddha's parinirvāṇa, five people maintained the dharma: first Kāśyapa for twenty years, second Ānanda for twenty years, third Madhyāntika for twenty years - these three maintained the dharma for sixty years. Because they saw the Buddha's dharma practice in the world, they maintained the dharma without it perishing. Fourth Śāṇavāsin, fifth Upagupta - these two each for twenty years. Because Śāṇavāsin did not see the Buddha's transformations, the deportment dharma perished. Eight hundred years refers to within the five hundred years of true dharma, twenty-five masters maintained the Buddha-dharma, all being saints who transmitted the Buddha-dharma without it perishing. In the sixth hundred years was Aśvaghoṣa Bodhisattva, in the seventh hundred years was Nāgārjuna Bodhisattva - because these two maintained it, the dharma did not perish. In the eight hundred years, few people maintained the dharma, hence speaking of dharma extinction. Speaking of "eight thousand years" refers to the extinction of semblance dharma. Because sentient beings of the final dharma practice wrong dharma, both semblance and final dharma perish. The Nirvāṇa Sūtra speaks of the final age. One hundred twenty thousand great bodhisattvas well maintain my dharma without it perishing. Based on what ordinary beings see, it's said to perish.

Some explanations say "eighty years" refers to the final eighty years within the five hundred years of true dharma. Eight hundred years refers to the final eight hundred years within the thousand years of semblance dharma. Eight thousand years takes the final eight thousand years of the ten thousand years of final dharma. Although there are such explanations, no authentic texts have been seen, so they cannot be relied upon. Master Ye says: Eighty years is when the five-school disputes first arise, the beginning of true dharma extinction. Eight hundred years is when emptiness-existence disputes arise, the beginning of semblance dharma extinction. Eight thousand years is the arising of final dharma. Regarding "no Buddha, etc.," Master Ce says: Now saying "none" means calling few "none." Also, having something become nothing is called "none." Master Ben says: Like a river with little water can also be called "none." Therefore the first three use the sutra for entrustment. If there were completely nothing, what would be entrusted? Regarding "this sutra's Three Jewels, etc.," Master Ce says: Entrustment has two parts: first entrusting to kings to maintain, later entrusting to the assembly to transform. Also saying: Question - why does the previous chapter only entrust to kings, while this chapter commonly entrusts to the four assemblies? Explanation: The previous chapter entrusts protection and maintenance, therefore only entrusts to kings. This chapter entrusts understanding and teaching to transform sentient beings, therefore applies to all four assemblies. Regarding "opening empty wisdom, etc.," Master Ce says: Opening the empty wisdom path is undefiled wisdom. Seven noble practices are seven expedient observations. Ten good practices are the ten good karma paths. This goes from superior toward inferior practices. I say: This interpretation seems skillful. However, I now add an explanation: opening the empty wisdom path means propagating this teaching for people. Only speaking of cultivating noble practices without mentioning sage practices means teaching people to first achieve these seven noble practices. If one cultivates noble practices, one naturally attains the sage position, therefore now it doesn't speak of cultivating undefiled practices. Also, because it can produce non-certification, perhaps it only speaks praise.