一　護国鈔三巻 - 翻刻

翻刻

【九十四頁上】
經。後五濁世乃至當爾之時正法將滅不久
測云。七誡即分爲＿レ 七。 一誡＿二諸滅法過＿一。二誡＿レ壞＿二 四部行＿一。三
誡＿二禁不＿一＿レ依＿レ法。四誡＿二自毀＿一。五誡＿二使役＿一。六誡＿二自咎＿一。七誡＿二謬
信＿一。液意同＿レ之。一卷云。初一爲＿レ總。後六爲＿レ別。私云。七誡相
似＿レ難＿レ辨＿二其異＿一。諸師雖＿レ表＿二別名＿一義未＿二分別＿一。今案經文大
途是同。亦是誡＿二國王大臣四部弟子等＿一。皆善。行惡破法
破國自他現當招災感苦也。然誡及＿レ 七者慇懃重也。或有＿二
所表＿一謂表＿下滅＿二 七難＿一生＿二 七福＿一等義＿上。但一往辨＿二 七異＿一者如＿二
一卷云＿一。初一爲＿レ總。後六爲＿レ別。總雖＿レ通＿二諸惡＿一。文略擧＿二 五
類＿一。一自恃＿二高貴＿一制＿二 四部衆＿一不＿レ聽＿二出家修道等事＿一。二立＿二
統官＿一制＿二衆等＿一。三比丘地立白衣高座。四兵奴爲＿二比丘＿一。五
受＿二別請＿一等。言＿二別六＿一者初一無＿二別事＿一。亦擧＿レ總中自恃高貴
制＿二 四部過＿一。以誡＿レ爲＿二損＿レ民破＿レ國之緣＿一也。第二誡＿下繫＿二縛比
丘＿一等過＿上。意雖＿下在＿二總中＿一出＿上。言始在＿レ此。第三破法等。亦不＿レ
出＿二總意＿一。此中别誡＿下護＿二持佛法＿一者及自毀過等＿上。第四統官
等亦在＿二總文＿一。第五亦約＿二前所＿レ作罪重＿一誡＿二自作自受之咎＿一。
第六誡＿二名利比丘惡說無智國王謬信＿一也。

【九十四頁下】
經。後五濁世乃至爾時正法將滅不久
測云。第一誡＿二諸滅法過＿一。濁者測云濁是滓穢義。故俱舍論
第十二云。劫滅將末壽等鄙下如＿二滓穢＿一。故說名爲＿レ濁。又
順正理三十二云。云何濁義。極鄙下故。應＿二棄捨＿一故。如＿二滓
穢＿一故。明作制法等者。測云。滅法文有＿レ 二。初制＿二 四福＿一。一制＿二
出家＿一。二制＿二行道＿一。三制＿二造像＿一。四制＿二造塔＿一。第二立＿二 四邪敎＿一。
一立＿二統官＿一制＿レ衆安＿レ籍記＿レ僧不＿レ依＿二僧法＿一過。二比丘地立白
衣高座。三兵奴爲＿二比丘＿一便違＿二福田尊貴之相＿一。四受＿二別請＿一
者失＿二僧福田相＿一。是外道法。是故比丘應＿レ供。法行經云。若
我弟子有＿下受＿二別請＿一者＿上。是人定失＿二 一果二果三果四果＿一。不＿レ
名＿二比丘＿一不＿レ得＿二國王地行＿一。不＿レ得＿レ飲＿二國王水＿一。五百大鬼常
遮＿二其前＿一。是比丘七劫不＿レ見＿レ佛。《割書：云云》佛不＿レ授＿レ手不＿レ得＿二檀越
物＿一。五千大鬼常隨＿二其後＿一言＿二佛法中大賊＿一。諸比丘不＿レ應＿レ作。
次第請＿レ僧七佛法如＿レ是。次第僧中有＿二佛化僧。四道果僧。
菩薩僧。七賢僧。凡夫僧＿一。欲＿レ使＿三 四方檀越得＿二如＿レ是僧＿一故
莫＿二別受＿一＿レ請。知識比丘共爲一心親善比丘爲作齊《割書：■【国構えに考】齊一｜本作齋》
會￣トハ新本次下段文云。知識比丘共爲一心互相親善齊

【九十五頁上】
會求福。《割書：云云》讀者善思。
經。大王壞乃至窮劫不盡
新云。大王破國因緣。皆汝自作恃己威力。制四部衆不聽
修福。諸惡比丘受別請法。知識比丘共爲一心。互作《割書：作經｜作相》
親善齊會求福是外道法。《割書：云云》測云。第二誡＿レ壞＿二 四部行＿一。液
云如＿下龍在＿二池水＿一常不＿レ竭。三寶在＿レ世福利無＿上レ疆。故破＿二 四
部之法行＿一。即百姓苦難。藏云。制四部弟子者。五篇七聚外
更作＿二俗法＿一。治＿二比丘等＿一以＿二護法善神瞋＿一令＿下使＿二疾病＿一破＿中壞
國士＿上。說五濁等者。新在＿二 七誡後＿一。似＿二總文＿一也。
經。大王法末乃至法滅不久
測云。第三誡＿二禁不＿一＿レ依＿二法律＿一。藏云。如獄囚法者。戒律法中
極。但有＿レ駈＿二擯出家衆＿一。今行＿二俗法＿一法滅不＿レ久。
經。大王我滅度後乃至亦復如是
測云。第四誡＿二自毀＿一。乃至如＿二蓮華面經＿一。佛告＿二阿難＿一。如＿下師子
命終身死。若空若地若水若陸所＿レ有衆生不＿三敢食＿二彼師子
身肉＿一。唯師子身自生＿二諸蟲＿一。還自食＿中師子之肉＿上。阿難我之
佛法非＿二餘能壞＿一。是我法中諸惡比丘破＿二 我三大僧祇劫積

【九十五頁下】
行勤苦所＿レ集佛法＿一。其壽日減至千百歲者。私云。此文意趣
難＿レ知。新無＿二此文＿一。諸師不＿レ釋。今偸義准云。減劫中減＿レ壽百
年減＿二 一年。今末世法滅之時。禍增減＿二其壽＿一日減速至＿二彼
百年之一分＿一。或云。此文可＿レ屬＿二 下句＿一。謂佛滅至＿二千百歲＿一。人
壞＿二佛敎＿一歟。六親者。測云。父母兄弟夫妻。災怪《割書：■【国構えに考】怪經｜作恠》首尾
連禍縱橫者。《割書：新云。灾恠相｜繼爲禍縦横。》液云。災怪禍患日漸增長。首尾
連續。若出爲人等者。 《割書：新云。若得爲人貧｜窮下賤諸根不具。》液云輕＿二毀正法＿一受＿二
下劣報＿一。如響等￣トハ《割書：新云。如影隨｜形如響應聲。》液云。如影響不＿レ可＿レ逃也。
如人夜書等者。賁云。火喩＿二作業＿一字喩＿二熏習＿一。火業雖＿レ滅字
種不＿レ亡。
三界果報等者。《割書：新云。毀法果｜報亦復如是》
經。大王未來乃至佛法不久
新云。大王未來世中一切國王王子大臣。與我弟子横立
記籍設官典主。大小僧統非理役使。當知爾時佛法不久。
賁云。西國出家者不＿レ立＿二記籍＿一。亦無＿二主司＿一《割書：■【国構えに考】司疏｜作典》僧中統攝
悉皆無。測云。第五誡＿二使役＿一。文四。一橫制。二若我下使役。
三立統下攝錄。四當爾下示＿レ過。攝錄文有＿二 四節＿一。一官攝。

【護国鈔三巻の最終頁を釈尊影響仁王経秘法八巻合一本１コマ目右頁から転記】
【右頁上段】
二典攝。三僧攝。四屬＿二是獄囚兵奴法＿一也。《割書：私云｜可＿レ尋》
經。大王未來乃至非佛法僧
測云。第六誡＿二自咎＿一也。非佛法僧者。《割書：新云。非｜佛法咎。》
經。大王未來乃至將滅不久
新云。大王未來世中一切國王四部弟子。當依十方一切
諸佛常所行道建立流通。而惡比丘。《割書：云云》測云。第七誡＿二謬
信＿一也。
經。爾時十六乃至是無佛世
測云。第二明＿二奉持＿一。文二。初諸王悲涕奉誡受持。二諸天
悲歎。
經。爾時無量乃至訖經
新云。彌勒師子月等無量菩薩摩訶薩舎利弗須菩提等
無量聲聞。《割書：云云》液云。畢席禮退也。藏云。時衆聞＿レ法歡喜奉
行。測云。以＿レ敎奉持。
第四問答料簡者　問。此經然後翻譯凡有＿二 四本＿一。一晉法
護譯一巻。二姚秦鳩摩羅什譯二巻。三梁眞諦譯一巻。四
唐不空譯二巻。
【右頁下段】
　　　正徳四甲午歲二月穀旦
　　　　　　　　　　　　　　　台麓書林佐野伊兵衞利有刊行
護國鈔卷下　終

現代語訳

【九十四頁上】
経「後五濁世」乃至「当爾の時正法将に滅すること久しからず」
測師がいう。七誡すなわち分けて七とする。一に諸滅法の過を誡む。二に四部の行を壊すことを誡む。三に法に依らないことを禁じて誡む。四に自毀を誡む。五に使役を誡む。六に自咎を誡む。七に謬信を誡む。液師の意もこれに同じ。一巻がいう。初めの一を総とし、後の六を別とする。私にいう。七誡は相似て、その異を弁じがたい。諸師は別名を表すといえども、義は未だ分別されていない。今経文を案ずるに、大途はこれ同じ。また是れ国王大臣四部弟子等を誡むるもの。皆善を行じず、悪を行じて法を破り国を破り、自他が現在当来に災いを招いて苦を感ずるのである。しかるに誡むること七に及ぶのは慇懃重なることである。或は表すところがあり、謂わく七難を滅し七福を生ずる等の義を表す。但し一往七異を弁ずれば、一巻がいうが如し。初めの一を総とし、後の六を別とする。総は諸悪に通じるといえども、文に略して五類を挙げる。一に高貴を自恃して四部衆を制し、出家修道等の事を聴さない。二に統官を立てて衆等を制する。三に比丘の地に白衣の高座を立つ。四に兵奴を比丘となす。五に別請を受ける等。別の六というのは、初めの一は別事がない。また総中の高貴を自恃して四部を制する過を挙げ、以て民を損し国を破る縁となることを誡めるのである。第二に比丘を繋縛する等の過を誡む。意は総中に在って出るといえども、言は始めてここに在り。第三破法等。また総意を出でない。この中で別に仏法を護持する者および自毀の過等を誡む。第四統官等もまた総文に在り。第五もまた前になした罪の重きについて、自作自受の咎を誡む。第六に名利の比丘の悪説、無智の国王の謬信を誡むのである。

【九十四頁下】
経「後五濁世」乃至「爾時正法将に滅すること久しからず」
測師がいう。第一に諸滅法の過を誡む。濁とは、測師がいう。濁は滓穢の義である。故に倶舎論第十二にいう。劫滅将末に寿等が鄙下なること滓穢の如し。故に説いて名づけて濁とする。また順正理三十二にいう。云何が濁義か。極鄙下なるが故に。応に棄捨すべきが故に。滓穢の如きが故に。「明らかに制法を作す」等とは、測師がいう。滅法の文に二がある。初めに四福を制する。一に出家を制する。二に行道を制する。三に造像を制する。四に造塔を制する。第二に四邪教を立つ。一に統官を立てて衆を制し、籍に安じて僧を記し、僧法に依らない過。二に比丘の地に白衣の高座を立つ。三に兵奴を比丘となし、便ち福田尊貴の相に違う。四に別請を受くるは、僧福田の相を失う。是れ外道法である。是の故に比丘は供すべし。法行経にいう。もし我が弟子で別請を受くる者あらば、是の人は定んで一果二果三果四果を失す。比丘と名づけず、国王の地を行くことを得ず、国王の水を飲むことを得ず。五百大鬼常にその前を遮る。是の比丘七劫仏を見ず。仏手を授けず、檀越の物を得ず。五千大鬼常にその後に随って、仏法中の大賊という。諸比丘なすべからず。次第に僧を請ずるは七仏の法このごとし。次第僧中に仏化僧、四道果僧、菩薩僧、七賢僧、凡夫僧あり。四方の檀越をしてかくの如き僧を得せしめんと欲するが故に、別に請を受くることなかれ。知識比丘共に一心となって親善比丘のために斎

【九十五頁上】
会を作すは福を求むるものである。読者善く思え。

経「大王壊す」乃至「窮劫不尽」
新本にいう。大王破国の因縁。皆汝が自ら作せるもの、己が威力を恃み、四部衆を制して修福を聴さず。諸悪比丘別請の法を受く。知識比丘共に一心となり、互いに親善の斎会を作して福を求む、是れ外道法なり。測師がいう。第二に四部の行を壊すことを誡む。液師がいう。龍が池水に在れば常に竭きざるが如し。三宝世に在れば福利疆りなし。故に四部の法行を破れば、即ち百姓苦難す。蔵師がいう。四部弟子を制するとは、五篇七聚の外に更に俗法を作り、比丘等を治するに、護法善神の瞋をもって疾病をさせ、国士を破壊せしむ。「五濁を説く」等とは、新本では七誡の後に在り、総文に似る。

経「大王法末」乃至「法滅不久」
測師がいう。第三に法律に依らないことを禁じて誡む。蔵師がいう。獄囚法の如しとは、戒律法中の極まり。但だ出家衆を駆擯することがあるのみ。今俗法を行えば法滅すること久しからず。

経「大王我滅度後」乃至「亦復如是」
測師がいう。第四に自毀を誡む。蓮華面経の如しに至る。仏、阿難に告ぐ。師子の命終して身死するが如し。若しは空、若しは地、若しは水、若しは陸、有らゆる衆生、敢えて彼の師子身の肉を食らわず。唯師子身自ら諸虫を生じ、還って自ら師子の肉を食らう。阿難、我の仏法は余が能く壊するに非ず。是れ我が法中の諸悪比丘、我が三大僧祇劫積

【九十五頁下】
行勤苦して集めるところの仏法を破るなり。その寿日に減じて千百歳に至るとは、私にいう。この文の意趣知りがたし。新本にこの文なし。諸師釈せず。今義に准じて云う。減劫中に寿を減ずること百年に一年を減ず。今末世法滅の時、禍増して其の寿を減じ、日に減じて速やかに彼の百年の一分に至る。或はいう。この文は下句に属すべし。謂わく仏滅して千百歳に至り、人仏教を壊すか。六親とは、測師がいう。父母兄弟夫妻。災怪首尾連禍縦横とは、液師がいう。災怪禍患日に漸く増長し、首尾連続する。「若し出でて人と為る」等とは、液師がいう。正法を軽毀して下劣の報を受く。「如響」等とは、液師がいう。影響の如く逃るべからざるなり。「人夜書の如し」等とは、賁師がいう。火は作業に喩え、字は薫習に喩う。火業滅するといえども字種亡びず。「三界果報」等とは。

経「大王未来」乃至「仏法不久」
新本にいう。大王未来世中一切国王王子大臣、我が弟子と横しまに記籍を立て、官を設けて典主とし、大小僧統、非理に役使す。当に知るべし、爾の時仏法久しからず。賁師がいう。西国の出家者は記籍を立てず、また主司もなし。僧中の統摂悉く皆無し。測師がいう。第五に使役を誡む。文四つ。一に横制、二「若し我」下に使役、三「統を立つ」下に摂録、四「当爾」下に過を示す。摂録の文に四節がある。一に官摂、

【右頁上段】
二に典摂、三に僧摂、四に「是れ獄囚兵奴の法に属す」なり。

経「大王未来」乃至「仏法僧に非ず」
測師がいう。第六に自咎を誡むなり。「仏法僧に非ず」とは。

経「大王未来」乃至「将に滅すること久しからず」
新本にいう。大王未来世中一切国王四部弟子、当に十方一切諸仏常に行ずるところの道に依って建立流通すべし。而るに悪比丘。測師がいう。第七に謬信を誡むなり。

経「爾時十六」乃至「是れ無仏世」
測師がいう。第二に奉持を明かす。文二つ。初めに諸王悲涕して誡めを奉じ受持す。二に諸天悲嘆。

経「爾時無量」乃至「経を訖る」
新本にいう。弥勒師子月等無量菩薩摩訶薩、舎利弗須菩提等無量声聞。液師がいう。席を畢えて礼して退くなり。蔵師がいう。時衆法を聞いて歓喜奉行す。測師がいう。教をもって奉持す。

第四問答料簡とは　問う。この経の後の翻訳、凡そ四本がある。一に晋の法護訳一巻、二に姚秦の鳩摩羅什訳二巻、三に梁の真諦訳一巻、四に唐の不空訳二巻。

【右頁下段】
正徳四甲午歳二月穀旦
台麓書林佐野伊兵衞利有刊行
護国鈔巻下　終

英語訳

【Page 94 Upper】
Scripture: "In the later five turbid ages" up to "at that time the true dharma will not perish for long"
Master Ce says: The seven admonitions are divided into seven parts: First, admonishing the faults of various dharma-destroying acts. Second, admonishing the destruction of the four assemblies' practices. Third, prohibiting and admonishing non-reliance on dharma. Fourth, admonishing self-destruction. Fifth, admonishing exploitation. Sixth, admonishing self-blame. Seventh, admonishing false beliefs. Master Ye's interpretation agrees with this. The first scroll says: The first one is general, the latter six are specific. I say: The seven admonitions are similar and it's difficult to distinguish their differences. Although the various masters present different names, the meanings haven't been distinguished. Now examining the sutra text, the general direction is the same. This also admonishes kings, ministers, and disciples of the four assemblies - all who fail to practice good, practice evil, destroy dharma and destroy countries, causing themselves and others to invite disasters and experience suffering in the present and future. However, extending the admonitions to seven shows earnest repetition. Perhaps there's something represented, namely representing the meaning of eliminating seven difficulties and generating seven blessings, etc. But to distinguish the seven differences in general terms, it's as the first scroll says: the first one is general, the latter six are specific. Although the general applies to all evils, the text briefly raises five categories: First, relying on high nobility to control the four assemblies and not allowing renunciation, spiritual practice, etc. Second, establishing統officials to control the masses, etc. Third, setting up high seats for laypeople on monks' ground. Fourth, making soldiers and slaves into monks. Fifth, receiving separate invitations, etc. Regarding the "separate six": the first one has no separate matter. It also raises the fault of relying on high nobility to control the four assemblies from the general section, using it to admonish about the conditions that harm people and destroy countries. The second admonishes the fault of binding monks, etc. Although the meaning appears within the general section, the words begin here. The third, destroying dharma, etc., also doesn't depart from the general meaning. Here it separately admonishes those who protect and uphold Buddha-dharma and the faults of self-destruction, etc. The fourth, 統officials, etc., is also in the general text. The fifth also admonishes about the blame of self-creating and self-receiving regarding the gravity of previously committed sins. The sixth admonishes the evil teachings of fame-seeking monks and the false beliefs of ignorant kings.

【Page 94 Lower】
Scripture: "In the later five turbid ages" up to "at that time the true dharma will not perish for long"
Master Ce says: First, admonishing the faults of various dharma-destroying acts. Regarding "turbid," Master Ce says: Turbid means dregs and defilement. Therefore the Abhidharmakośa volume twelve says: "At the end of kalpa destruction, lifespan and so forth become base and lowly like dregs and filth, therefore it's called turbid." Also, the Abhidharmakośa-vyākhyā volume thirty-two says: "What is the meaning of turbid? Because it's extremely base and lowly. Because it should be abandoned. Because it's like dregs and filth." Regarding "clearly creating restrictive laws, etc.," Master Ce says: The text about dharma destruction has two parts. First, restricting the four blessings: first restricting renunciation, second restricting spiritual practice, third restricting image-making, fourth restricting stupa construction. Second, establishing four wrong teachings: first establishing統officials to control the masses, registering and recording monks without following monastic law - this fault; second setting up high seats for laypeople on monks' ground; third making soldiers and slaves into monks, thereby violating the characteristics of the noble field of merit; fourth receiving separate invitations loses the characteristics of the sangha field of merit - this is heterodox dharma. Therefore monks should be supported. The Dharma Practice Sutra says: "If among my disciples there are those who receive separate invitations, such persons will definitely lose the first fruit, second fruit, third fruit, and fourth fruit. They cannot be called monks, cannot walk on the king's land, cannot drink the king's water. Five hundred great demons constantly obstruct their path. Such monks will not see Buddha for seven kalpas." Buddha doesn't extend his hand to them, they don't receive donors' offerings. Five thousand great demons constantly follow behind them, calling them "great thieves in the Buddha-dharma." Monks should not do this. Requesting monks in order is the dharma of the seven Buddhas. In the sequential sangha there are Buddha-transformed monks, four path-fruit monks, bodhisattva monks, seven noble monks, and ordinary monks. Wanting to enable donors from the four directions to encounter such sangha, don't receive separate invitations. Monks who are acquaintances working together with one mind, making vegetarian

【Page 95 Upper】
gatherings for friendly monks to seek blessings. Readers should think well about this.

Scripture: "Great king, destroying..." up to "inexhaustible through endless kalpas"
The new version says: Great king, the causes and conditions for destroying countries are all your own creation - relying on your威power, controlling the four assemblies and not allowing cultivation of merit. Various evil monks receive separate invitation dharma. Monks who are acquaintances work together with one mind, mutually creating friendly vegetarian gatherings to seek blessings - this is heterodox dharma. Master Ce says: Second, admonishing the destruction of the four assemblies' practices. Master Ye says: Like a dragon dwelling in pond water that never runs dry, when the Three Jewels exist in the world, blessings and benefits are boundless. Therefore destroying the dharma practices of the four assemblies immediately causes suffering for the people. Master Zang says: Controlling the four assembly disciples means creating secular laws beyond the five categories and seven groups, governing monks and others, using the anger of dharma-protecting good spirits to cause illness and destroy the country. Regarding "explaining the five turbidities, etc.," in the new version this comes after the seven admonitions and resembles general text.

Scripture: "Great king, at dharma's end..." up to "dharma extinction will not be long"
Master Ce says: Third, prohibiting and admonishing non-reliance on dharma and vinaya. Master Zang says: "Like prisoner law" means the extreme of vinaya dharma. There's only expelling the renunciant community. Now practicing secular law, dharma extinction will not be long.

Scripture: "Great king, after my parinirvāṇa..." up to "it's also like this"
Master Ce says: Fourth, admonishing self-destruction. Up to as in the Lotus Face Sutra: Buddha told Ānanda: "Like when a lion dies, whether in sky, on earth, in water, or on land, all sentient beings dare not eat that lion's body and flesh. Only the lion's body itself produces various worms that eat the lion's flesh in return. Ānanda, my Buddha-dharma cannot be destroyed by others. It's the various evil monks in my dharma who destroy the Buddha-dharma that I accumulated through three great asaṃkhyeya kalpas of

【Page 95 Lower】
diligent practice and hardship." Regarding "their lifespan decreases daily reaching thousands and hundreds of years," I say: This passage's meaning is difficult to understand. The new version lacks this passage. The various masters don't explain it. Now following the meaning I say: In the decreasing kalpa, lifespan decreases by one year per hundred years. Now in the final age when dharma perishes, calamities increase and decrease lifespans, daily decreasing to quickly reach one portion of those hundred years. Or it could be said: This passage should belong to the following sentence, meaning after Buddha's parinirvāṇa reaching thousands and hundreds of years, people destroy Buddha's teachings. "Six relatives" - Master Ce says: Parents, brothers, husband and wife. "Disasters and strange occurrences, misfortunes from beginning to end, rampant" - Master Ye says: Disasters, strange occurrences, and calamities gradually increase daily, continuing from beginning to end. Regarding "if born as humans, etc.," Master Ye says: Disparaging true dharma receives inferior rewards. Regarding "like echoes, etc.," Master Ye says: Like shadows and echoes, inescapable. Regarding "like a person writing at night, etc.," Master Ben says: Fire represents karma-creation, characters represent perfuming. Although fire and karma cease, the character-seeds don't perish. Regarding "three realm retribution, etc."

Scripture: "Great king, in the future..." up to "Buddha-dharma will not last long"
The new version says: Great king, in future ages all kings, princes, and ministers wrongfully establish registration records with my disciples, setting up officials as administrators, major and minor sangha supervisors, unreasonably exploiting them. You should know that at such times the Buddha-dharma will not last long. Master Ben says: In Western countries, renunciants don't establish registration records and also have no supervisors. All supervision within the sangha is nonexistent. Master Ce says: Fifth, admonishing exploitation. The text has four parts: first wrongful control, second "if my..." below on exploitation, third "establishing supervision..." below on registration and recording, fourth "at that time..." below showing faults. The registration and recording text has four sections: first official registration,

【Right Page Upper Section】
second administrative registration, third sangha registration, fourth "belonging to prisoner and slave soldier law."

Scripture: "Great king, in the future..." up to "not Buddha, Dharma, Sangha"
Master Ce says: Sixth, admonishing self-blame. Regarding "not Buddha, Dharma, Sangha."

Scripture: "Great king, in the future..." up to "will not perish for long"
The new version says: Great king, in future ages all kings and disciples of the four assemblies should rely on the path constantly practiced by all Buddhas of the ten directions to establish and circulate it. But evil monks... Master Ce says: Seventh, admonishing false beliefs.

Scripture: "At that time the sixteen..." up to "this is a world without Buddha"
Master Ce says: Second, clarifying acceptance and upholding. The text has two parts: first the kings sorrowfully accept the admonitions and uphold them; second the gods lament.

Scripture: "At that time countless..." up to "end of sutra"
The new version says: Maitreya, Lion Moon, and other countless bodhisattva-mahāsattvas, Śāriputra, Subhūti, and other countless śrāvakas... Master Ye says: Concluding the assembly, paying respects and withdrawing. Master Zang says: The assembly heard the dharma and joyfully practiced it. Master Ce says: Using the teaching for acceptance and upholding.

Fourth, Questions and Answers for Investigation: Question: The later translations of this sutra altogether have four versions: first, the Jin dynasty Dharmarakṣa translation in one scroll; second, the Yao Qin Kumārajīva translation in two scrolls; third, the Liang Paramārtha translation in one scroll; fourth, the Tang Amoghavajra translation in two scrolls.

【Right Page Lower Section】
Shōtoku 4, Kinoe-Uma year, second month, auspicious day
Tairoku Bookstore, Sano Ihē Toshiari publication
Gokoku-shō, Volume Lower - End