一　護国鈔三巻 - 翻刻

翻刻

【二十二頁上】
何物＿一云＿二乃至色＿一。答。乃至多是略＿二 中間之辭＿一也。但或似＿レ
不＿二必然＿一。如＿二梵網經＿一說＿二第三戒＿一云。自婬敎人婬乃至一
切女人不得故婬。《割書：云云｜》上下無＿二別指＿一レ 人。中間略＿二何人＿一耶。
說＿二第九戒＿一云。於一切衆生中乃至於非衆生中以惡口罵
辱。云＿二生非生＿一 中間更略＿二何物＿一耶。有＿二如＿レ此例＿一。學者準
思。
經。以般若波羅蜜空故不見緣不見諦乃至一切法空內
空外空內外空有爲空無爲空無始空性空第一義空般若
波羅蜜空因空佛果空空空故空但法集故有受集故有名
集故有因集故有果集故有十行故有佛果故有乃至六道
一切有。
新云。以甚深般若波羅蜜多。照見諸法一切皆空。內空外
空內外空。空空大空勝義空。有爲空無爲空。無始空畢竟
空。散空本性空。自相空一切法空。般若波羅蜜多空。因
空佛果空。空空故空。諸有爲法。法集故有。受集故有。名
集故有。因集故有。果集故有。六趣故有。十地故有。佛果
故有。一切皆有。液云。境智合辨。測云。辨＿三能觀智照＿二空及

【二十二頁下】
有＿一。一卷云。諸法雖＿レ空要須＿二虛《割書：■【国構えに考】虛恐｜觀字》乃見＿一。故擧＿レ智證＿レ空。
略明＿二 十二空＿一。私云。案＿二經意＿一。所＿レ言空者。多似＿二 中理＿一。智論
釋＿二 十八空＿一 中云。行＿レ空破＿レ有多不＿レ著＿レ空。離＿二是二邊＿一。以＿二 中
道＿一行＿二是十八空＿一。因空者。藏云金剛已還。十行者一卷云
十地行。《割書：私云｜順＿レ新》
經。善男子若《割書：■【国構えに考】若下一｜本有有字》菩薩見法衆生我人知見者斯人行
世間不異於世間於諸法而不動不到不滅無相無無相一
切法亦如也諸佛法僧亦如也即是《割書：■【国構えに考】即是一｜作是即》初地一念心
具足八萬四千般若波羅蜜。
液云。第四揀＿二邪正＿一。於諸法而不動至＿二羅蜜＿一。新云。若於諸
法。而得不動不生不滅無相無無相。不應起見。何以故。
一切法皆如也。諸佛法僧亦如也。聖智現前最初一念。具
足八萬四千波羅蜜多。名歡喜地。測云。明＿二正觀＿一。謂十信
已上乃至十廻向。皆作＿二此觀＿一。於＿二諸法中＿一 一味平等。無＿二動
轉相＿一無＿二動轉＿一故不到。到是生義。以＿二無動＿一故無生。無生
故無滅。《割書：云云｜》液云。不邪故不到《割書：云云》一念者。藏云。初地菩薩
以眞如＿一爲＿レ心。豈有＿二 一念＿一也。今以＿下借＿二 下地之一念＿一況＿中 上

【二十三頁上】
地之積極＿上故。 《割書：私云｜可＿レ決》
經。即能《割書：■【国構えに考】能一｜本無》運《割書：■【国構えに考】運一｜本作載》名摩訶衍即減爲金剛亦名定亦
名一切行如光讚般若波羅蜜中說。
新云。障盡解脫運載名乘。動相滅時名金剛定。體相平等
名一切智智。《割書：云云｜》異名。液云。普載＿二萬行＿一自運運＿レ他故名＿二
大乘＿一。破＿レ惑窮＿レ源亦名＿二金剛＿一。心心寂滅亦名＿レ定也。圓＿二滿
萬德＿一名＿二眞行＿一也。測云。摩訶衍此云＿二大乘行＿一。此通＿二前十地
義＿一。即滅爲金剛亦名定。讚＿二等覺＿一。第十地末後一念能破＿二
二障＿一如＿二金剛破＿一レ物。亦名一切行。讃＿二妙覺＿一。一行中具＿二 一
切行＿一故名＿二 一切行＿一。賁分＿二新文＿一云。障盡等者。通＿二 十地＿一也。
動相等者。明＿二等覺地＿一。體相等者。明＿二如來地＿一。私云。以＿二此
文＿一對＿二諸位＿一。諸師能得＿二文意＿一。一卷云。此明＿二初地＿一。大王菩薩
下明＿二餘九地及佛果＿一。《割書：云云｜》此義未了。
經。大王是經名味句百佛千佛百千萬佛說名味句於恆河
沙三千大千國土中盛無量七寶施三千大千國土中衆生
皆得七賢四果不如於此經中起一念信何況解一句者句
非句非非句故般若非句句非般若《割書：■【国構えに考】若下經有｜般若二字》亦非菩薩

【二十三頁下】
何以故十地三十生空故始生住生終生不可得地地中三
生空故亦非薩婆若非摩訶衍空故
新云。大王此般若波羅蜜多。文字章句。百佛千佛百千萬
億一切諸佛。而共同說。《割書：云云｜》文字般若。液云。第一說同。二
校量。三解釋。又云。名詮＿二自性＿一。句詮＿二差別＿一。文顯＿二義味＿一。從＿二
所顯＿一立也。何況解至＿二非般若＿一。新云。何況有能受持讀誦
解一句者。所以者何。文字性離無文字相。非法非非法。液
云。句非等者。文字之性非＿レ有。故非＿レ句非＿レ無。故非非句。句
法既然。名味準釋。私云。句非等者。顯＿二文字空＿一也。般若非
句等者。即顯＿二文字般若空＿一也。細思＿レ之。諸師釋文不＿レ能＿二
繁出＿一。般若亦非菩薩等。《割書：新云般若空｜故菩薩亦空》液云。般若亦非菩薩。
悟＿二 人空＿一名＿二般若＿一。人法俱空故言＿レ非非薩婆若等者。 液云。
因既非＿レ行果亦無＿レ得。佛果既空乘亦空。測云。非＿三但非＿二菩
薩＿一。亦非＿二薩婆若體＿一。非＿二但體空＿一大乘行用亦空。一卷云。三
十生空等者。明＿二 人空＿一。非薩婆若等者。因果二法空。私云。
薩婆若果。摩訶衍因。然經文從＿レ此以上至＿二般若亦非＿一。來
意不＿レ明。學者可＿レ學。《割書：■【国構えに考】學恐｜思字》

現代語訳

【二十二頁上】
何物」と言って「乃至色」と云うのか。答え。「乃至」は多くは中間の辞を略すものである。ただし、或いは必然でないように見える。『梵網経』が第三戒を説くのに「自ら淫し人に淫を教え、乃至一切の女人に故意に淫してはならない」と云うが如く、上下に別の人を指すことがなく、中間に何人を略すのか。第九戒を説いて「一切衆生中において、乃至非衆生中において悪口で罵辱する」と云い、「生と非生」と云う中間に更に何物を略すのか。このような例がある。学者は準じて思うべきである。

経。般若波羅蜜が空であるが故に、縁を見ず、諦を見ず、乃至一切法空、内空、外空、内外空、有為空、無為空、無始空、性空、第一義空、般若波羅蜜空、因空、仏果空、空空の故に空なり。ただ法集の故に有り、受集の故に有り、名集の故に有り、因集の故に有り、果集の故に有り、十行の故に有り、仏果の故に有り、乃至六道一切有なり。

新訳では「甚深般若波羅蜜多を以て、諸法一切皆空なることを照見す。内空、外空、内外空、空空、大空、勝義空、有為空、無為空、無始空、畢竟空、散空、本性空、自相空、一切法空、般若波羅蜜多空、因空、仏果空、空空の故に空なり。諸の有為法は、法集の故に有り、受集の故に有り、名集の故に有り、因集の故に有り、果集の故に有り、六趣の故に有り、十地の故に有り、仏果の故に有り、一切皆有なり」とある。液師は云う、境と智を合わせて弁ずる。測師は云う、能観の智が空及び

【二十二頁下】
有を照らすことを弁ずる。一巻では「諸法は空と雖も、要ず観を須いて乃ち見る。故に智を挙げて空を証す。略して十二空を明かす」と云う。私云う、経意を案ずるに、所謂空とは、多く中理に似る。智論で十八空を釈する中に「空を行じて有を破るも、多くは空に著せず。この二辺を離れ、中道を以てこの十八空を行ず」と云う。因空については、蔵師は金剛已還と云う。十行については一巻では十地行と云う。私云う、新に順ずる。

経。善男子、若し菩薩が法、衆生、我人、知見を見る者は、この人は世間を行ずること世間と異ならず。諸法において動ぜず、到らず、滅せず、無相、無無相、一切法も亦た如なり。諸仏法僧も亦た如なり。即ち是れ初地、一念心に八万四千般若波羅蜜を具足す。

液師は云う、第四は邪正を揀ぶ。「諸法において動ぜず」から「羅蜜」に至る。新では「若し諸法において、動ぜず生ぜず滅せず無相無無相を得れば、応に見を起こすべからず。何を以ての故に、一切法皆如なり。諸仏法僧も亦た如なり。聖智現前の最初一念に、八万四千波羅蜜多を具足す。歓喜地と名づく」とある。測師は云う、正観を明かす。謂わく十信已上乃至十回向まで、皆この観を作す。諸法中において一味平等、動転相無し。動転無きが故に到らず。到は生の義である。無動を以ての故に無生。無生の故に無滅。液師は云う、邪でないが故に到らず。一念について、蔵師は云う、初地菩薩は真如を以て心とす。どうして一念があろうか。今、下地の一念を借りて上

【二十三頁上】
地の積極を況すのである。私云う、決すべきである。

経。即ち能く運ぶことを摩訶衍と名づく。即ち滅して金剛と為し、亦た定と名づけ、亦た一切行と名づく。『光讃般若波羅蜜』中に説くが如し。

新では「障尽き解脱し運載するを乗と名づく。動相滅する時を金剛定と名づく。体相平等を一切智智と名づく」とある。異名である。液師は云う、普く万行を載せ自運し他を運ぶが故に大乗と名づく。惑を破り源を窮めて亦た金剛と名づく。心心寂滅して亦た定と名づく。万徳を円満して真行と名づく。測師は云う、摩訶衍はこれを大乗行と云う。これは前の十地の義に通ずる。「即滅為金剛亦名定」は等覚を讃ず。第十地末後の一念は能く二障を破ること金剛が物を破るが如し。「亦名一切行」は妙覚を讃ず。一行中に一切行を具するが故に一切行と名づく。新文を分けて云う、「障尽」等は十地に通ず。「動相」等は等覚地を明かす。「体相」等は如来地を明かす。私云う、この文を以て諸位に対するに、諸師は能く文意を得ている。一巻では「これは初地を明かし、大王菩薩以下は余の九地及び仏果を明かす」と云う。この義は未だ了らず。

経。大王、是の経の名味句は、百仏千仏百千万仏が説く名味句なり。恒河沙三千大千国土中に無量の七宝を盛り、三千大千国土中の衆生に施して皆七賢四果を得しむるも、この経中において一念の信を起こすに如かず。況んや一句を解する者をや。句は非句、非非句の故に、般若は非句、句は非般若、亦た非菩薩

【二十三頁下】
何を以ての故に、十地三十生空の故に、始生住生終生得べからず。地地中の三生空の故に、亦た薩婆若に非ず、摩訶衍に非ず、空の故に。

新では「大王、この般若波羅蜜多の文字章句は、百仏千仏百千万億一切諸仏が共に同説するところなり。文字般若」とある。液師は云う、第一は説同、二は校量、三は解釈である。また云う、名は自性を詮し、句は差別を詮し、文は義味を顕す。所顕から立てるのである。「何況解」から「非般若」に至る。新では「何況や能く受持読誦し一句を解する者あらんをや。所以は何ぞや。文字性離れて無文字相、非法非非法」とある。液師は云う、「句非」等は、文字の性は有に非ず、故に句に非ず、無に非ず、故に非非句である。句法が既に然り、名味も準じて釈す。私云う、「句非」等は文字空を顕すのである。「般若非句」等は即ち文字般若空を顕すのである。細かく之を思え。諸師の釈文は繁く出すことができない。「般若亦非菩薩」等について、新では「般若空の故に菩薩も亦た空」と云う。液師は云う、「般若亦非菩薩」とは、人空を悟るを般若と名づく。人法俱空の故に非と言う。「非薩婆若」等について、液師は云う、因が既に行に非ず、果も亦た得無し。仏果既に空、乗も亦た空。測師は云う、但だ菩薩に非ずに非ず、亦た薩婆若体に非ず。但だ体空に非ず、大乗行用も亦た空。一巻では「三十生空」等は人空を明かし、「非薩婆若」等は因果二法空である。私云う、薩婆若は果、摩訶衍は因である。然るに経文はこれより以上「般若亦非」に至るまで、来意が明らかでない。学者は学ぶべきである。

英語訳

[Page 22, Upper]
what thing" when saying "up to form"? Answer: "Up to" mostly abbreviates intermediate words. However, it may not always seem necessary. For example, when the Brahmajāla Sūtra explains the third precept: "Engaging in sexual misconduct oneself and teaching others sexual misconduct, up to not engaging in deliberate sexual misconduct with all women" - there is no separate indication of people above and below, so what people are abbreviated in between? When explaining the ninth precept: "Among all sentient beings, up to among non-sentient beings, insulting with harsh speech," saying "beings and non-beings" - what else is abbreviated in between? There are such examples. Scholars should consider accordingly.

Sūtra: Because prajñāpāramitā is empty, it does not see conditions, does not see truths, up to all dharmas empty, inner emptiness, outer emptiness, inner-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, ultimate emptiness, prajñāpāramitā emptiness, cause emptiness, Buddha-fruit emptiness, empty because of emptiness of emptiness. Only because of dharma-aggregation there is existence, because of sensation-aggregation there is existence, because of name-aggregation there is existence, because of cause-aggregation there is existence, because of fruit-aggregation there is existence, because of ten practices there is existence, because of Buddha-fruit there is existence, up to the six paths - all exist.

The new version says: "Through profound prajñāpāramitā, illuminating and seeing that all dharmas are completely empty. Inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, complete emptiness, scattered emptiness, natural emptiness, characteristic emptiness, emptiness of all dharmas, prajñāpāramitā emptiness, cause emptiness, Buddha-fruit emptiness, empty because of emptiness of emptiness. All conditioned dharmas exist because of dharma-aggregation, exist because of sensation-aggregation, exist because of name-aggregation, exist because of cause-aggregation, exist because of fruit-aggregation, exist because of six destinies, exist because of ten grounds, exist because of Buddha-fruit - all exist." Master Dōeki says: jointly discriminating objects and wisdom. Master Wŏnch'ŭk says: discriminating how contemplating wisdom illuminates emptiness and

[Page 22, Lower]
existence. The first fascicle says: "Although all dharmas are empty, observation is necessary to see them. Therefore wisdom is raised to verify emptiness. Briefly clarifying the twelve emptinesses." I say: investigating the sūtra's meaning, what is called emptiness mostly resembles the Middle Way principle. In the Prajñāpāramitā Treatise's explanation of the eighteen emptinesses, it says: "Practicing emptiness to break existence, mostly not clinging to emptiness. Separating from these two extremes, practicing these eighteen emptinesses with the Middle Way." Regarding cause-emptiness, Master Jizang says "from the vajra stage onward." Regarding ten practices, the first fascicle calls it "ten-ground practices." I say: this accords with the new version.

Sūtra: Good son, if a bodhisattva sees dharmas, sentient beings, self, persons, and knowledge-views, this person's practice in the world is no different from the world. Regarding all dharmas, unmoved, not arriving, not ceasing, without characteristics, without non-characteristics - all dharmas are likewise thus. All Buddhas, Dharma, and Sangha are likewise thus. This is precisely the first ground - one thought-moment completely possesses eighty-four thousand prajñāpāramitās.

Master Dōeki says: the fourth discriminates correct from incorrect. From "regarding all dharmas, unmoved" to "pāramitās." The new version says: "If regarding all dharmas one attains unmoved, unborn, unceasing, without characteristics, without non-characteristics, one should not give rise to views. Why? All dharmas are thus. All Buddhas, Dharma, and Sangha are likewise thus. When holy wisdom is present, the very first thought-moment completely possesses eighty-four thousand pāramitās. This is called the Ground of Joy." Master Wŏnch'ŭk says: clarifying correct contemplation. That is, from the ten faiths onward up to the ten dedications, all perform this contemplation. Among all dharmas, one-flavored equality, without characteristics of movement and change. Because there is no movement and change, there is no arriving. "Arriving" means arising. Because of no movement, there is no arising. Because of no arising, there is no ceasing. Master Dōeki says: because it is not deviant, there is no arriving. Regarding "one thought-moment," Master Jizang says: first-ground bodhisattvas take true suchness as mind - how could there be one thought-moment? Now borrowing one thought-moment of lower grounds to illustrate the accumulated cultivation of upper

[Page 23, Upper]
grounds. I say: this should be decided.

Sūtra: What can immediately carry is called Mahāyāna. When immediately extinguished, it becomes vajra, also called concentration, also called all practices. As explained in the Pañcaviṃśatisāhasrikā Prajñāpāramitā.

The new version says: "When obstructions are exhausted and liberation carries, it is called vehicle. When movement-characteristics are extinguished, it is called vajra-concentration. When essence-characteristics are equal, it is called all-knowledge wisdom." These are different names. Master Dōeki says: universally carrying all practices, carrying oneself and carrying others, hence called Mahāyāna. Breaking delusions and exhausting sources, also called vajra. Mind-moments of cessation, also called concentration. Perfectly fulfilling all virtues is called true practice. Master Wŏnch'ŭk says: Mahāyāna means "great vehicle practice." This encompasses the previous ten grounds' meaning. "Immediately extinguished becomes vajra, also called concentration" praises the near-enlightenment stage. The final thought-moment of the tenth ground can break the two obstructions like vajra breaking objects. "Also called all practices" praises perfect enlightenment. Because one practice contains all practices, it is called "all practices." Dividing the new text: "obstructions exhausted" etc. encompasses the ten grounds. "Movement-characteristics" etc. clarifies the near-enlightenment ground. "Essence-characteristics" etc. clarifies the Tathāgata ground. I say: using this text to correspond to various stages, the masters can well understand the text's meaning. The first fascicle says: "This clarifies the first ground; from 'Great King, bodhisattvas' onward clarifies the remaining nine grounds and Buddha-fruit." This meaning is not yet complete.

Sūtra: Great King, the names, meanings, and sentences of this sūtra are the names, meanings, and sentences spoken by hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of myriads of Buddhas. Filling the Ganges-sand number of three-thousand great-thousand worlds with immeasurable seven treasures and giving them to sentient beings in three-thousand great-thousand worlds, causing them all to attain the seven sages and four fruits, does not compare to generating one thought of faith in this sūtra - how much more one who understands one sentence! Sentences are non-sentences, because of non-non-sentences; prajñā is non-sentences, sentences are non-prajñā, also non-bodhisattva

[Page 23, Lower]
Why? Because the ten grounds and thirty births are empty, beginning-birth, dwelling-birth, and ending-birth are unattainable. Because the three births in each ground are empty, it is also not sarvajña, not Mahāyāna, because of emptiness.

The new version says: "Great King, the written words and sentences of this prajñāpāramitā are what hundreds of Buddhas, thousands of Buddhas, hundreds of thousands of myriads of billions of all Buddhas jointly explain together. Textual prajñā." Master Dōeki says: first is shared explanation, second is comparative measurement, third is interpretation. Also: names designate inherent nature, sentences designate distinctions, texts reveal meaning-flavors. This is established from what is revealed. From "how much more understanding" to "non-prajñā." The new version says: "How much more those who can uphold, recite, and understand one sentence! Why? Because the nature of written words is separate, without written word characteristics, neither dharma nor non-dharma." Master Dōeki says: "sentences are non-" etc. means the nature of written words is not existent, therefore not sentences; not non-existent, therefore not non-sentences. Since sentence-dharmas are thus, names and meanings are interpreted accordingly. I say: "sentences are non-" etc. reveals the emptiness of written words. "Prajñā is non-sentences" etc. immediately reveals the emptiness of textual prajñā. Think carefully about this. The masters' interpretative texts cannot be extensively presented. Regarding "prajñā is also non-bodhisattva" etc., the new version says: "Because prajñā is empty, bodhisattvas are also empty." Master Dōeki says: "prajñā is also non-bodhisattva" means awakening to emptiness of persons is called prajñā. Because both persons and dharmas are empty, it says "non-." Regarding "non-sarvajña" etc., Master Dōeki says: since causes are not practices, fruits also have no attainment. Since Buddha-fruit is empty, vehicles are also empty. Master Wŏnch'ŭk says: not only non-bodhisattva, but also non-sarvajña essence. Not only essence-emptiness, but Mahāyāna practice and function are also empty. The first fascicle says: "thirty births emptiness" etc. clarifies emptiness of persons; "non-sarvajña" etc. is emptiness of cause-and-effect dharmas. I say: sarvajña is fruit, Mahāyāna is cause. However, the sūtra text from here upward to "prajñā is also non-" - the intended meaning is unclear. Scholars should study this.