一　護国鈔三巻 - 翻刻

翻刻

【十六頁上】
今先爲諸菩薩說護佛果因緣護十地行因緣諦聽諦聽善
思念之如法修行時波斯匿王言善大事因緣故即散百億
種色華變成百億寶帳蓋諸大衆。
測云。略中有＿レ 四。一知＿二王請意＿一。二略開＿二 二護＿一。三初《割書：□【(国構えに考)】初疏｜作勸》
發＿二 三慧＿一。四歡喜供養。又云略開＿二 二護＿一。一護＿二佛果＿一。二護＿二
十地＿一。此中佛果爲＿二所護＿一。十地般若爲＿二能護＿一。能生＿二 十地＿一
故。或可＿三護行亦通＿二 十地＿一。始從＿二初地＿一生＿二第二地＿一展轉前
生＿レ後故。一卷云諸王欲＿レ問＿二護國＿一。而佛今先說＿二因果＿一者。
正言＿二能護＿一。因果即是智慧。智慧故能護＿レ國耳。乃至今文
前明＿二護果＿一。後明＿二護因＿一者。此復欲＿レ明＿下修行要須＿中發心先
期＿二勝果＿一。然後方修＿中 十地因＿上。液云佛性大果靡＿レ不＿二皆具＿一。愛
見妄塵。或《割書：□【(国構えに考)】或恐｜惑字》染＿二諸趣＿一。慧燈返照。塵妄皆眞。菩薩自悟
兼欲＿レ悟＿レ彼。《割書：□【(国構えに考)】彼疑｜他字》永息＿二妄塵＿一。名＿二護佛果＿一。善者。《割書：新云善｜哉善哉》藏
云。善者述＿二成如來所說＿一也。大事者。測云。智論云佛說＿二般
若＿一。無數衆生當＿レ續＿二佛種＿一。是爲＿二大事因緣＿一。又引＿二同論＿一云。
能破＿二衆生諸大煩惱＿一。能與＿二諸佛無上大法＿一。名爲＿二大事＿一。即
散至＿二葢諸大衆＿一。測云。表＿下能護行成引＿二生勝果＿一。所護果滿

【十六頁下】
覆＿中育衆生＿上。
經。爾時大王復起乃至訖二諦品
測云。第二問答廣釋中有＿レ 二。先問後答。問有＿レ 二。一護佛
果因緣。二護十地行因緣。答有＿レ 三。初觀空品明＿二自利行＿一
答＿二前問＿一。次敎化品明＿二利他行＿一答＿二第二問＿一。後二諦品明＿二 二
諦《割書：□【(国構えに考)】諦疏｜作護》所依＿一。液意同＿レ之。私案云。大分爲＿レ 六。初問＿二護果護
因＿一。第二從＿二佛言菩薩＿一至＿二 二諦品□【(掠れて読めず)】護十地行爲若此＿一。正
明＿二護果護因＿一。《割書：此依＿二｜賁意＿一》第三白佛言無量品下明＿二法門非一
非二＿一。第四大王七佛下讚經勸持。第五時諸大衆下聞經
得益。第六大王此經下讚名勸持。
經。爾時大王復起作禮白佛言世尊一切菩薩云何護佛
果云何護十地行因緣
問可＿レ知。
經。佛言菩薩乃至訖品
測云。就＿レ答＿二初問＿一有＿レ 二。初正釋＿二觀空＿一。後時衆得益。液云。
初文四。一正答＿二護果＿一。二白佛言若諸下問答料揀。三大
王菩薩下總結＿二護果＿一。四聞品得益。

【十七頁上】
經。佛言菩薩化四生不觀色如受想行識如衆生我人常
樂我淨如知見壽者如菩薩如六度四攝一切行如二諦如
是故一切法性眞實空不來不去無生無滅同眞際等法性
無二無別如虛空是故陰入界無我無所有相是爲菩薩行
化十地般若波羅蜜乃至大王菩薩。
測云。前中有＿レ 二初正釋＿二觀空＿一。後大王菩薩下釋已總結。又
云。佛菩薩言至＿二法皆如也＿一。前《割書：□【(国構えに考)】前疑｜釋字》中有＿レ 二。初標宗正
釋。後白佛言下問答重釋。菩薩化四生不觀色如受想行
識如等者。新云。護佛果者諸菩薩摩訶薩應如是住敎化
一切卵生胎生濕生化生不觀色相不觀色如受想行識我
人知見常樂我《割書：□【(国構えに考)】我｜經無》淨倒四攝六度二諦四諦力無畏等一切
諸行乃至菩薩如來亦復如是不觀相不觀如。《割書：云云》測意云。
菩薩化生文四。一總標＿二能化所化＿一。二不觀色下別釋＿二能所
化空＿一。三是故一切下結＿二成空義＿一。四是爲菩薩下結＿二成護
體＿一。第二釋＿二所化空＿一文有＿レ 二。初明＿二所化生法二空＿一。後菩
薩下能化生法二空。不觀色如等者。所化法空也。衆生我
人等者。生空也。菩薩如者。能化生空也。六度者法空。《割書：私云。｜能所》

【十七頁下】
《割書：化空消＿レ文甚巧。又可＿レ云＿二｜凡夫生空菩薩人法空＿一》 不觀色如等者。諸師多云。具足應＿レ云＿二
不觀色不觀色如＿一。餘句例然。《割書：私云。此｜順＿二新本＿一》是故一切法性眞
實空等者。《割書：私云。以＿二諸法性｜即眞實＿一故云云》藏云。一切法性者。實相之異名
也。《割書：私云。若爾云何下云＿二等法｜性＿一豈言＿三法性等＿二法性＿一乎。》眞實空者。非＿二 二乘所解空＿一也。乃
至雖＿レ無＿二去來＿一而宛然去來。同眞際等者。測云。同眞際道
前如。等＿二法性道後如＿一。《割書：云云》釋＿二受持品＿一 中。藏云。同眞際者
同會＿二無所得＿一也。等法性者。知＿二諸法不二＿一 也。測云。同＿二道
後眞如際＿一。等＿二道前法性眞如＿一也。賁云。同眞際者智等＿レ如
故。等法性者。不＿二變易＿一故。私云。智論云。一切諸法中皆
有＿二涅槃性＿一是名＿二法性＿一。一切諸法歸＿二法性＿一。是法性名＿二實入
處。名爲＿レ際。《割書：云云》實際眞際￣ハ眼目異名也。陰入界無我無
所有相者。《割書：新云。蘊處界｜相無我我所》一卷云。破＿二有執＿一 中。先破＿レ我後破＿二我
所＿一。行化十地般若等者。《割書：新云。修行般｜若波羅密多》液云。雖＿レ擧＿二 十地＿一。下品
末結＿二佛果＿一也。因果同護故《割書：□【(国構えに考)】故下疑｜有脱字》結也。若依＿二藏意＿一。此
中初答＿二護果＿一。次同眞際者。答＿二護因問＿一。是爲下結＿二答上護
因問＿一。私案＿二新舊經并諸師釋意＿一。此品明＿二護果＿一故此釋未＿レ
可。但護佛果義。經文不＿レ明。今謂舊名＿二觀空品＿一。新名＿二觀

現代語訳

【十六頁上】
今、先ず諸菩薩のために仏果を護る因縁と十地の行を護る因縁とを説く。諦かに聴け、諦かに聴け。善く思念して、法の如く修行せよ。時に波斯匿王は言った。「善いことです。大事の因縁ゆえに」と、即ち百億種の色華を散じ、変じて百億の宝帳となって諸大衆を蓋った。

測師は云う。略説の中に四つある。一つは王の請う意を知ること、二つは略して二護を開くこと、三つは初めに三慧を発すことを勧めること、四つは歓喜して供養すること。また云う、略して二護を開く。一つは仏果を護り、二つは十地を護る。この中で仏果は所護となり、十地般若は能護となる。十地を生ずることができるからである。或いは護行もまた十地に通ずることができ、初地より始まって第二地を生じ、展転して前が後を生ずるからである。一卷では「諸王は護国を問わんと欲す」とあるが、仏が今先ず因果を説くのは、まさに能護を言うのである。因果即ちこれは智慧であり、智慧ゆえに能く国を護ることができるのである。乃至、今の文で前に護果を明かし、後に護因を明かすのは、これまた修行には必ず発心して先ず勝果を期し、然る後に方に十地の因を修すことを明かそうとするのである。液師は云う、仏性の大果で具わらないものはない。愛見の妄塵、或いは諸趣を染める。慧燈が返照すれば、塵妄は皆真である。菩薩は自ら悟り兼ねて彼を悟らしめようと欲し、永く妄塵を息めるのを護仏果と名づける。善とは、新では善哉善哉とある。蔵師は云う、善とは如来の所説を述成することである。大事とは、測師は云う、智論に云う「仏が般若を説けば、無数の衆生が当に仏種を続ぐべし。これを大事因縁とする」と。また同論を引いて云う「能く衆生の諸大煩悩を破り、能く諸仏の無上大法を与える。これを大事と名づける」と。即ち散華して百億の宝帳蓋で諸大衆に至る。測師は云う、能護行成って勝果を引生し、所護果満ちて

【十六頁下】
衆生を覆育することを表す。

経。爾時大王復た起って乃至二諦品を訖る。

測師は云う、第二問答広釈中に二つある。先ず問い、後に答える。問いに二つある。一つは護仏果因縁、二つは護十地行因縁である。答えに三つある。初めの観空品は自利行を明かして前問に答え、次の教化品は利他行を明かして第二問に答え、後の二諦品は二諦の所依を明かす。液師の意もこれと同じである。私案では、大きく六つに分かれる。初めは護果護因を問い、第二は「仏言菩薩」より「二諦品…護十地行為若此」に至るまで、まさに護果護因を明かす。これは賁師の意に依る。第三は「白仏言無量品」以下で法門非一非二を明かし、第四は「大王七仏」以下で経を讃じて持することを勧め、第五は「時諸大衆」以下で聞経得益、第六は「大王此経」以下で名を讃じて持することを勧める。

経。爾時大王復た起って礼を作し仏に白して言う。世尊、一切菩薩は云何が仏果を護り、云何が十地行因縁を護るか。

問いは知ることができる。

経。仏言菩薩乃至品を訖る。

測師は云う、初問に答えることについて二つある。初めは正しく観空を釈し、後は時衆得益である。液師は云う、初文に四つある。一つは正しく護果に答え、二つは「白仏言若諸」以下で問答料簡し、三つは「大王菩薩」以下で総じて護果を結び、四つは聞品得益である。

【十七頁上】
経。仏言う。菩薩が四生を化するに、色の如きを観ぜず、受想行識の如きを観ぜず、衆生・我人・常楽我浄の如きを観ぜず、知見・寿者の如きを観ぜず、菩薩の如きを観ぜず、六度・四摂・一切行の如きを観ぜず、二諦の如きを観ぜず。是の故に一切法性真実空にして、不来不去、無生無滅、真際に同じく法性に等しく、無二無別、虚空の如し。是の故に陰入界無我無所有相なり。是れを菩薩行化十地般若波羅蜜となす。乃至大王菩薩。

測師は云う、前中に二つある。初めは正しく観空を釈し、後は「大王菩薩」以下で釈し已って総結する。また云う、「仏菩薩言」より「法皆如也」に至る。前中に二つある。初めは標宗正釈、後は「白仏言」以下で問答重釈である。「菩薩化四生不観色如受想行識如」等とは、新では「護仏果者諸菩薩摩訶薩応如是住教化一切卵生胎生湿生化生不観色相不観色如受想行識我人知見常楽我浄倒四摂六度二諦四諦力無畏等一切諸行乃至菩薩如来亦復如是不観相不観如」とある。測師の意では、菩薩化生の文に四つある。一つは総じて能化所化を標し、二つは「不観色」以下で別して能所化空を釈し、三つは「是故一切」以下で空義を結成し、四つは「是為菩薩」以下で護体を結成する。第二の所化空を釈する文に二つある。初めは所化の生法二空を明かし、後は「菩薩」以下で能化の生法二空である。「不観色如」等とは、所化法空である。「衆生我人」等とは、生空である。「菩薩如」とは、能化生空である。「六度」とは法空である。私云う、能所

【十七頁下】
化空の文を消することは甚だ巧みである。また「凡夫生空菩薩人法空」と云うこともできる。「不観色如」等について、諸師多くは云う、具足すべきは「不観色不観色如」と云うべきで、余句も例に然りとする。私云う、これは新本に順ずる。「是故一切法性真実空」等については、私云う、諸法性が即ち真実であるゆえに云々とある。蔵師は云う、一切法性とは、実相の異名である。私云う、若しそうなら云何ぞ下に「等法性」と云うのか。豈に「法性等法性」と言うのか。真実空とは、二乗の解する所の空ではない。乃至、去来無しと雖も宛然として去来する。「同真際等」とは、測師は云う、真際に同じとは道前の如であり、法性に等しとは道後の如である。受持品を釈する中で、蔵師は云う、真際に同じとは無所得に同会することであり、法性に等しとは諸法不二を知ることである。測師は云う、道後の真如際に同じくし、道前の法性真如に等しい。賁師は云う、真際に同じとは智が如に等しいからであり、法性に等しとは変易しないからである。私云う、智論に云う「一切諸法中皆に涅槃性有り、是れを法性と名づく。一切諸法法性に帰す。是の法性を実入処と名づけ、際と名づける」と。実際・真際は眼目の異名である。「陰入界無我無所有相」とは、新では「蘊処界相無我我所」とある。一卷では「有執を破る中で、先ず我を破り後に我所を破る」とある。「行化十地般若」等とは、新では「修行般若波羅密多」とある。液師は云う、十地を挙ぐと雖も、下品の末で仏果を結ぶのである。因果同護ゆえに結ぶのである。もし蔵師の意に依れば、この中で初めに護果に答え、次の「同真際」は護因問に答える。「是為」以下は上の護因問を結答する。私が新旧経並びに諸師釈意を案ずるに、この品は護果を明かすゆえに、この釈は未だ可とすべきではない。但し護仏果の義について、経文は明かでない。今思うに、旧では観空品と名づけ、新では観

英語訳

[Page 16, Upper]
Now I will first expound for all bodhisattvas the causes and conditions for protecting the Buddha fruit and the causes and conditions for protecting the practices of the ten stages. Listen carefully, listen carefully. Think well upon this and practice according to the Dharma. At that time King Prasenajit said: "Excellent! Due to this great matter's causes and conditions," he immediately scattered billions of varieties of colored flowers, which transformed into billions of jeweled canopy-covers over the great assembly.

Master Wŏnch'ŭk says: In the brief exposition there are four parts: first, knowing the king's intention in requesting; second, briefly opening the two protections; third, initially encouraging the development of the three wisdoms; fourth, joyful offering. Also he says: Briefly opening the two protections - first protecting the Buddha fruit, second protecting the ten stages. Here the Buddha fruit is what is protected, and the ten stages' prajñā is what protects, being able to generate the ten stages. Or perhaps the protective practices also extend to the ten stages, beginning from the first stage to generate the second stage, with each stage sequentially generating the next. The first fascicle says "the kings wish to ask about protecting the state," but the Buddha now first explains cause and effect because he is speaking precisely about what protects. Cause and effect are wisdom itself, and through wisdom one is able to protect the state. Up to the present text, first clarifying protecting the fruit and afterward clarifying protecting the causes - this again wishes to clarify that cultivation necessarily requires arousing the aspiration to first aspire to the supreme fruit, and only then cultivate the causes of the ten stages. Master Dōeki says: The Buddha-nature's great fruit lacks nothing. Love, views, and delusory dust may defile the various destinies. When wisdom's lamp turns back to illuminate, dust and delusion are all true. Bodhisattvas awaken themselves and also wish to awaken others, eternally ceasing delusory dust - this is called protecting the Buddha fruit. "Good" - the new version has "Excellent! Excellent!" Master Jizang says: "Good" means affirming what the Tathāgata has said. "Great matter" - Master Wŏnch'ŭk says: The Prajñāpāramitā Treatise says: "When the Buddha expounds prajñā, countless sentient beings will continue the Buddha-seed. This is the great matter's causes and conditions." Also citing the same treatise: "Being able to destroy sentient beings' great afflictions and give them the buddhas' unsurpassed great Dharma is called the great matter." From immediately scattering flowers to the jeweled canopy-covers over the great assembly - Master Wŏnch'ŭk says: This represents how the protective practices, when perfected, lead to supreme fruit, and when the protected fruit is fulfilled, it

[Page 16, Lower]
covers and nurtures sentient beings.

Sūtra: At that time the great king again arose... to the end of the Two Truths chapter.

Master Wŏnch'ŭk says: In the second section of extensive explanation through questions and answers, there are two parts: first questions, then answers. The questions have two parts: first, the causes and conditions for protecting the Buddha fruit; second, the causes and conditions for protecting the practices of the ten stages. The answers have three parts: first, the Contemplating Emptiness chapter clarifies self-benefit practices, answering the previous question; next, the Teaching and Transformation chapter clarifies other-benefit practices, answering the second question; finally, the Two Truths chapter clarifies what the two truths depend upon. Master Dōeki's understanding is the same. In my analysis, it is broadly divided into six parts: first, questioning about protecting fruit and protecting causes; second, from "The Buddha said: Bodhisattvas..." to "Two Truths chapter... protecting the practices of the ten stages is like this," correctly clarifying protecting fruit and protecting causes (this follows Master Liangben's understanding); third, from "Addressing the Buddha: Immeasurable chapter" onward, clarifying that dharma-gates are neither one nor two; fourth, from "Great king, seven Buddhas" onward, praising the sūtra and encouraging its upholding; fifth, from "At that time the great assembly" onward, benefits from hearing the sūtra; sixth, from "Great king, this sūtra" onward, praising its name and encouraging its upholding.

Sūtra: At that time the great king again arose, made prostrations, and addressed the Buddha saying: "World-Honored One, how do all bodhisattvas protect the Buddha fruit? How do they protect the causes and conditions of the practices of the ten stages?"

The question can be understood.

Sūtra: The Buddha said: Bodhisattvas... to the end of the chapter.

Master Wŏnch'ŭk says: Regarding answering the first question, there are two parts: first, correctly explaining contemplating emptiness; second, the assembly's benefits. Master Dōeki says: The first text has four parts: first, correctly answering about protecting the fruit; second, from "Addressing the Buddha: If all..." onward, questions and answers for clarification; third, from "Great king, bodhisattvas..." onward, summarizing the protection of fruit; fourth, benefits from hearing the chapter.

[Page 17, Upper]
Sūtra: The Buddha said: When bodhisattvas transform the four births, they do not contemplate form as such, do not contemplate sensation, perception, mental formations, and consciousness as such, do not contemplate sentient beings, self, person, permanence, bliss, self, and purity as such, do not contemplate knowledge, views, and life-span as such, do not contemplate bodhisattvas as such, do not contemplate the six perfections, four means of attraction, and all practices as such, do not contemplate the two truths as such. Therefore, all dharma-nature is truly empty, not coming, not going, unborn, unceasing, identical to the true limit, equal to dharma-nature, without duality, without distinction, like space. Therefore, the aggregates, sense-bases, and elements have the characteristics of no-self and nothing possessed. This is called bodhisattvas practicing the transformation of the ten stages' prajñāpāramitā. Up to: Great king, bodhisattvas...

Master Wŏnch'ŭk says: In the preceding section there are two parts: first, correctly explaining contemplating emptiness; second, from "Great king, bodhisattvas..." onward, after the explanation, making a general conclusion. Also he says: From "Buddha, bodhisattvas..." to "all dharmas are thus." In the preceding section there are two parts: first, establishing the thesis and correct explanation; second, from "Addressing the Buddha..." onward, questions and answers for re-explanation. Regarding "Bodhisattvas transforming the four births do not contemplate form as such, sensation, perception, mental formations, and consciousness as such," etc. - the new version says: "Those who protect the Buddha fruit, all bodhisattva-mahāsattvas should thus dwell and teach all egg-born, womb-born, moisture-born, and transformation-born beings, not contemplating form's characteristics, not contemplating form as such, sensation, perception, mental formations, consciousness, self, person, knowledge, views, permanence, bliss, self, purity, the inverted [views], four means of attraction, six perfections, two truths, four noble truths, powers, fearlessnesses, and all practices, up to bodhisattvas and tathāgatas likewise not contemplating characteristics and not contemplating as-such." According to Master Wŏnch'ŭk's understanding: The text on bodhisattvas transforming beings has four parts: first, generally indicating what transforms and what is transformed; second, from "not contemplating form..." onward, separately explaining the emptiness of what transforms and what is transformed; third, from "therefore all..." onward, concluding the establishment of the meaning of emptiness; fourth, from "this is called bodhisattvas..." onward, concluding the establishment of the protective essence. The second section explaining the emptiness of what is transformed has two parts: first, clarifying the two emptinesses of person and dharma in what is transformed; second, from "bodhisattvas..." onward, the two emptinesses of person and dharma in what transforms. "Not contemplating form as such," etc. is the dharma-emptiness of what is transformed. "Sentient beings, self, person," etc. is person-emptiness. "Bodhisattvas as such" is the person-emptiness of what transforms. "Six perfections" is dharma-emptiness. I say: The able and what is

[Page 17, Lower]
transformed being empty - interpreting the text is extremely skillful. Also, one could say "ordinary beings [realize] person-emptiness, bodhisattvas [realize] person-dharma emptiness." Regarding "not contemplating form as such," etc., most masters say it should fully read "not contemplating form, not contemplating form as such," and the remaining phrases follow this pattern. I say: This follows the new version. Regarding "Therefore all dharma-nature is truly empty," etc. - I say: Because dharma-nature itself is true reality, etc. Master Jizang says: All dharma-nature is an alternative name for true characteristics. I say: If so, then why does the text below say "equal to dharma-nature"? Would it say "dharma-nature equals dharma-nature"? Truly empty means not the emptiness understood by the two vehicles. Up to: Although there is no going and coming, there is clearly going and coming. "Identical to the true limit, equal..." - Master Wŏnch'ŭk says: Identical to the true limit is the suchness before the path; equal to dharma-nature is the suchness after the path. In explaining the Upholding chapter, Master Jizang says: Identical to the true limit means being identically united with non-attainment; equal to dharma-nature means knowing the non-duality of all dharmas. Master Wŏnch'ŭk says: Identical to the true-suchness limit after the path, equal to the dharma-nature true-suchness before the path. Master Liangben says: Identical to the true limit means wisdom equals suchness; equal to dharma-nature means non-transformation. I say: The Prajñāpāramitā Treatise says: "In all dharmas there is nirvana-nature, this is called dharma-nature. All dharmas return to dharma-nature. This dharma-nature is called the true entry-place, called the limit." True limit and real limit are different names with the same meaning. "Aggregates, sense-bases, and elements having no-self and nothing-possessed characteristics" - the new version says "aggregate, base, and element characteristics are without self and what belongs to self." The first fascicle says: "In breaking attachment to existence, first break self, then break what belongs to self." "Practicing the transformation of ten stages' prajñā," etc. - the new version says "cultivating prajñāpāramitā." Master Dōeki says: Although mentioning the ten stages, at the end of the following chapter it concludes with Buddha fruit. Because cause and fruit are protected together, it concludes thus. If following Master Jizang's understanding: here first answering about protecting fruit, next "identical to the true limit" answers the question about protecting causes. From "this is called..." onward concludes the answer to the above question about protecting causes. In my analysis of the new and old sūtras along with various masters' explanatory understandings: this chapter clarifies protecting fruit, so this interpretation is not yet acceptable. However, regarding the meaning of protecting Buddha fruit, the sūtra text is not clear. Now I think: the old version names it "Contemplating Emptiness Chapter," the new version names it "Contemplating