一　護国鈔三巻 - 翻刻

翻刻

【二十四頁上】
經。大王若菩薩見境見智見說見受者非聖見也倒想見
法凡夫人也乃至法皆如也。
液云。第二擧＿レ妄結＿二前三般若＿一。文三。一總結。二見三界下
別釋。三善男子若有下觀《割書：■【国構えに考】觀疑｜勸字》修。私云。見三界等者。對＿二
見境見智＿一。明＿二實相觀照＿一歟。若有修習等者。對＿二見說見受＿一
明＿二文字般若＿一歟。液云。見境者。見＿二有相＿一非＿二實相＿一也。見智
者見＿二分別智＿一非＿二觀照＿一也。見說受者著＿二文字＿一也。私云。以＿二
境智說＿一對＿二 三般若＿一消＿レ文甚巧。若分＿二說受＿一。說者佛說。受者
聽受歟。測云。見境者見＿二實相＿一。見智者見＿二觀照＿一。見說者見＿二
文字般若＿一。見受者於＿二諸境中＿一。有＿二執著＿一故。即非＿二聖見＿一。私
云。液以＿二 四見＿一皆爲＿二執見＿一。測以＿二 三見＿一爲＿レ正。以＿二見受＿一爲＿レ
執。二義雖＿レ無＿レ過。液猶似＿レ順＿レ文。
經。見三界者衆生果報之名也六識起無量欲無窮名爲
欲界藏空惑《割書：■【国構えに考】惑一本｜作或下同》色所起業果名爲色界藏空惑《割書：■【国構えに考】惑下經｜有心字》
所起業果名爲《割書：■【国構えに考】一本｜無爲字》無色界藏空三界空三界根本無明
藏亦空。
新云。有情果報三界虛妄。欲界分別所造諸業。色四靜慮

【二十四頁下】
定所作業。無色四空定所起業。三有業果一切皆空。三界
根本無明亦空。液云。廣歷＿二諸法＿一別釋。文三。一明＿二正使空＿一。
二明＿二習氣空＿一。三佛果空。測云。初生死空。此又有＿レ 二。初分
段生死空。二變易生死空。後薩婆若下佛果空。一卷云。此
中有＿レ 四。一總明＿三 六地已還觀＿二 三界空＿一。從＿二 三地九生＿一 下第
二。總明＿三 七八九三地觀＿二無明集空＿一。從＿二金剛菩薩＿一 下第三。
別明＿三 十地觀＿二 一切法空＿一。從＿二佛得三無爲＿一 下。第四別明＿二佛
果所得空＿一乃至六地正斷＿二 三界煩惱＿一。故合爲＿レ 一。七地至＿レ
九同治＿二餘集無明＿一。學解未＿レ極其相略同共爲＿二 一段＿一。十地
終心解窮。因果則與＿レ前異。故別爲＿二 一重＿一。佛既斷＿レ集之極
明不＿レ同＿レ前。《割書：云云｜》見三界者衆生果報之名也者。液測俱
明＿二 三界空中有＿一＿レ 三。謂＿二果空業空煩惱空＿一也。液云。三界衆
生妄業受＿レ報既爲＿レ妄也。寧不＿レ空哉。測意云。觀＿下 三界但有＿二
果名＿一而無＿中實體＿上。《割書：私云。二師意同善得＿二｜文意＿一。亦順＿二新本＿一。》六識起等者。二師俱
云。二明＿二業空＿一也。液云。不＿レ了＿二欲性＿一爲＿二 六境風＿一。動＿二妄識水＿一
成＿二 六道業＿一。難＿二以＿レ數窮＿一蘊成＿二 一界＿一名爲＿二欲藏＿一。測云。欲界
具起＿二 六識＿一。起＿二無量欲＿一。發＿レ業。《割書：■【国構えに考】業下疏有｜受生之二字》彼業爲＿レ藏。攝＿二藏

【二十五頁上】
果＿一故。或彼業爲＿二業果＿一。煩惱所＿レ發故。《割書：色無色｜準知》三界空等者。
二師俱云。三明＿二煩惱空＿一也。液云。三界空牒＿二前業空＿一。根本
無明者。無明衆惑之根也。亦可＿レ云＿二凡是《割書：■【国構えに考】是疑｜諸字》煩惱總一
無明蘊＿レ之爲＿一レ藏。測有＿二 兩釋＿一。一云三界空者。結＿二 上業果二
文＿一也。《割書：私云｜此善》三界根本無明者。三界見修煩惱就＿二根本＿一說＿二
無明＿一。私云。果等三空經文不＿レ明二師善得＿レ意。即順＿二新本＿一
也。
經。三地九生滅前三界中餘無明習果報空金剛菩薩得
理盡三昧故惑《割書：■【国構えに考】惑一本｜作或下同》果生滅空有果空因故空薩婆若
亦空滅果空惑前已空故。
新云。聖位諸地。無漏生滅於三界中。餘無明習變易果報
亦復皆空。等覺菩薩得金剛定。二死因果空。一切智亦空。
牒＿レ文依＿二良賁意＿一。三地九生滅等者。一卷云即七八九。地
地有＿二 三生合九生。此一滅字或言屬＿レ前《割書：私云。順＿二｜新本＿一。》今意屬＿レ
後。用＿三此觀＿二無明及集因果俱空＿一。故能滅＿二此空法＿一。而云＿二前
三界餘無明集＿一者。可＿レ爲＿二兩釋＿一。一云此經未＿レ明＿二變易生死＿一。
故不＿三別說＿二無明住地＿一。通爲＿二 三界餘習＿一。私云。案＿二新舊經＿一此

【二十五頁下】
釋似＿二無用＿一。下文既說＿二佛果常住＿一。亦應＿レ有＿二變易生死及無
明住地＿一。但三界凡夫本是具縛。今斷＿二 四住餘＿一此無明＿一。故
餘也。具足爲＿レ語。應＿レ云＿下滅＿二無明集空＿一亦滅＿二果報空＿一。以＿二其
空法＿一故可＿レ滅。若非＿二空法＿一則不＿上レ可＿レ滅。私助＿二顯此師意＿一云。
敎化品說＿二 十地＿一。初三地爲＿二 一類＿一。說＿レ斷＿二 三界色煩惱＿一。次三
地爲＿二 一類。說＿レ斷＿二 三界心等煩惱＿一。次三地爲＿二 一類＿一。說＿レ斷＿二 三
界心色等習煩惱＿一。又受持品說＿二第六地＿一云。盡三界集因果
業一切煩惱。故知。三界正使六地已盡。七地已上唯斷＿二習
氣＿一。即知三地九生等文。說＿二 七地已上＿一。然應＿レ分＿二別七地猶
是分段。最後八地已上是變易生＿一。藏云。三界根本等者。明＿二
變易因空＿一。三地九生等者。明＿二變易果空＿一。釋有＿二 二義＿一。一者
八九十地皆有＿二 三心＿一。合九生滅也。第二義者變易三界中。
各有＿二 三種意生身＿一。名＿二 三地九生滅＿一。初地至＿二 五地＿一。名＿二 三昧
樂行意生身＿一。七六二地名＿二覺法自性意生身＿一。八地已上名＿二
種類俱生無作行意生身＿一。三藏師云。一見地在＿二初地＿一。二
修地在＿二 二地已去＿一。三究竟地在＿二 十地＿一。此三地中各有＿二初
生次住終滿＿一。爲＿二 九生滅＿一也。言＿二前三界中餘無明習《割書：■【国構えに考】習下｜疏有果》

現代語訳

【二十四頁上】
経。大王、若し菩薩が境を見、智を見、説を見、受を見る者は、聖見に非ず。顛倒想見の法、凡夫人なり。乃至法皆如なり。

液師は云う、第二は妄を挙げて前の三般若を結ぶ。文は三つ。一は総結。二は「見三界」以下で別釈。三は「善男子若有」以下で観修を勧める。私云う、「見三界」等は「見境見智」に対して、実相観照を明かすのか。「若有修習」等は「見説見受」に対して文字般若を明かすのか。液師は云う、境を見るとは有相を見るのであり、実相ではない。智を見るとは分別智を見るのであり、観照ではない。説受を見るとは文字に著することである。私云う、境智説を以て三般若に対して文を消するのは甚だ巧みである。若し説受を分けるなら、説は仏説、受は聴受であろうか。測師は云う、境を見るとは実相を見ること、智を見るとは観照を見ること、説を見るとは文字般若を見ること、受を見るとは諸境中において執著があること、故に即ち聖見に非ず。私云う、液師は四見を皆執見とし、測師は三見を正とし、見受を執とする。二義は過なしと雖も、液師が猶文に順ずるように見える。

経。三界を見るとは衆生果報の名なり。六識が起こす無量の欲、無窮を欲界と名づく。蔵空の惑の色所起の業果を色界と名づく。蔵空の惑所起の業果を無色界と名づく。蔵空、三界空、三界根本無明蔵もまた空なり。

新訳では「有情果報の三界は虚妄なり。欲界の分別の造る所の諸業、色の四静慮

【二十四頁下】
定の作す所の業、無色の四空定の起こす所の業、三有の業果は一切皆空なり。三界根本の無明もまた空なり」とある。液師は云う、広く諸法を歴て別釈する。文は三つ。一は正使空を明かす。二は習気空を明かす。三は仏果空。測師は云う、初めは生死空。これにまた二つがある。初めは分段生死空、二は変易生死空。後の「薩婆若」以下は仏果空。一巻では「ここに四つがある。一は総じて六地已還が三界空を観ずることを明かす。『三地九生』以下第二は、総じて七八九の三地が無明集空を観ずることを明かす。『金剛菩薩』以下第三は、別して十地が一切法空を観ずることを明かす。『仏得三無為』以下第四は、別して仏果所得空を明かす。乃至六地は正しく三界煩悩を断つ。故に合わせて一つとする。七地から九地まで同じく余集無明を治す。学解が未だ極まらず、その相が略同であるので共に一段とする。十地終心は解が窮まる。因果則ち前と異なる。故に別して一重とする。仏は既に集を断つの極であり、明らかに前と同じではない」と云う。「見三界者衆生果報之名也」について、液師測師共に三界空中に三つがあることを明かす。謂わく果空・業空・煩悩空である。液師は云う、三界衆生の妄業が報を受けることが既に妄である以上、どうして空でないことがあろうか。測師の意は云う、三界を観ずるに但だ果名があるのみで実体が無い。六識起等について、二師共に云う、二は業空を明かす。液師は云う、欲性を了せずして六境の風となり、妄識の水を動かして六道の業を成す。数を以て窮め難く、蘊じて一界を成すを欲蔵と名づく。測師は云う、欲界は具に六識を起こし、無量の欲を起こして業を発す。彼の業を蔵とし、蔵して

【二十五頁上】
果を摂するが故に、或いは彼の業を業果とする。煩悩の発する所だからである。三界空等について、二師共に云う、三は煩悩空を明かす。液師は云う、三界空は前の業空を牒ねる。根本無明とは、無明は衆惑の根である。また凡そ是れ煩悩は総じて一無明に蘊めてこれを蔵とすると云うべきである。測師は両釈がある。一つは三界空は上の業果二文を結ぶと云う。三界根本無明とは、三界の見修煩悩を根本に就いて無明と説く。私云う、果等の三空は経文明らかでないが、二師は善く意を得ている。即ち新本に順ずる。

経。三地九生滅、前三界中の余無明習果報空、金剛菩薩は理尽三昧を得るが故に、惑果生滅空、有果空、因の故に空、薩婆若もまた空、滅果空、惑は前に已に空なるが故に。

新訳では「聖位の諸地、無漏生滅、三界中において、余無明習変易果報もまた復た皆空なり。等覚菩薩は金剛定を得て、二死の因果空なり。一切智もまた空なり」とある。文を牒ねて良賁の意に依る。「三地九生滅」等について、一巻では「即ち七八九、地地に三生があり合わせて九生。この一つの滅字は或いは前に属すると言うが、今の意では後に属す。この観を用いて無明及び集因果俱空とする。故に能くこの空法を滅す。而して『前三界余無明集』と云うのは、両釈とすべきである。一つは云う、この経は未だ変易生死を明かさない。故に別して無明住地を説かず。通じて三界の余習とする」と。私云う、新旧経を案ずるに、この

【二十五頁下】
釈は無用に似る。下文が既に仏果常住を説く以上、また変易生死及び無明住地があるべきである。ただ三界凡夫は本より是れ具縛であり、今四住を断じてこの無明を余す。故に余である。具足して語を為すべきである。「無明集空を滅し、また果報空を滅す」と云うべきである。その空法を以ての故に滅すべし。若し空法に非ざれば則ち滅すべからず。私はこの師の意を助け顕して云う、教化品では十地を説き、初三地を一類とし、三界の色煩悩を断つと説く。次の三地を一類とし、三界の心等煩悩を断つと説く。次の三地を一類とし、三界の心色等習煩悩を断つと説く。また受持品では第六地を説いて「三界集因果業一切煩悩を尽くす」と云う。故に知る、三界正使は六地で已に尽き、七地已上は唯だ習気を断つのみ。即ち知る、「三地九生」等の文は七地已上を説く。然るに別すべきは、七地は猶是れ分段であり、最後八地已上は是れ変易生である。蔵師は云う、「三界根本」等は変易因空を明かし、「三地九生」等は変易果空を明かす。釈に二義がある。一つは八九十地皆に三心があり、合わせて九生滅である。第二義は変易三界中に各々三種の意生身があり、三地九生滅と名づく。初地から五地までを三昧楽行意生身と名づけ、七六二地を覚法自性意生身と名づけ、八地已上を種類俱生無作行意生身と名づく。三蔵師は云う、一見地は初地にあり、二修地は二地已去にあり、三究竟地は十地にある。この三地中に各々初生・次住・終満があり、九生滅となす。「前三界中余無明習」と言うのは

英語訳

[Page 24, Upper]
Sūtra: Great King, if a bodhisattva sees objects, sees wisdom, sees explanations, sees reception, this is not holy vision. It is the dharma of inverted conceptual vision, ordinary people. Up to all dharmas are likewise thus.

Master Dōeki says: the second raises delusion to conclude the previous three prajñās. The text has three parts: first is general conclusion; second is separate explanation from "seeing the three realms" onward; third is encouraging contemplative practice from "good son, if there is" onward. I say: "seeing the three realms" etc., in response to "seeing objects, seeing wisdom," clarifies true-form contemplation. "If there is practice" etc., in response to "seeing explanations, seeing reception," clarifies textual prajñā. Master Dōeki says: seeing objects means seeing characteristics, not true form. Seeing wisdom means seeing discriminative wisdom, not contemplation. Seeing explanations and reception means attachment to written words. I say: using objects, wisdom, and explanations to correspond to the three prajñās in interpreting the text is very skillful. If separating explanations and reception: explanations are Buddha's teachings, reception is listening and receiving. Master Wŏnch'ŭk says: seeing objects means seeing true form; seeing wisdom means seeing contemplation; seeing explanations means seeing textual prajñā; seeing reception means having attachments among various objects, therefore not holy vision. I say: Master Dōeki considers all four seeings as attached views; Master Wŏnch'ŭk considers three seeings as correct and seeing reception as attachment. Though both interpretations are without fault, Master Dōeki's seems more in accord with the text.

Sūtra: Seeing the three realms is the name of sentient beings' karmic retribution. The immeasurable desires and endless [cravings] arising from the six consciousnesses are called the desire realm. The karmic fruits arising from form [attachments] in the ālaya-consciousness delusions are called the form realm. The karmic fruits arising from formless ālaya-consciousness delusions are called the formless realm. Ālaya emptiness, three-realm emptiness, and the fundamental ignorance ālaya of the three realms are also empty.

The new version says: "The karmic retribution of sentient beings in the three realms is illusory. The various karmas created by discriminations of the desire realm, the karmas created by the four form meditative concentrations,

[Page 24, Lower]
the karmas arising from the four formless concentrations - the karmic fruits of the three existences are all empty. The fundamental ignorance of the three realms is also empty." Master Dōeki says: extensively going through all dharmas for separate explanation. The text has three parts: first clarifies emptiness of primary afflictions; second clarifies emptiness of habitual tendencies; third is Buddha-fruit emptiness. Master Wŏnch'ŭk says: first is birth-and-death emptiness. This again has two: first is fragmentary birth-and-death emptiness; second is transformational birth-and-death emptiness. Later, from "sarvajña" onward is Buddha-fruit emptiness. The first fascicle says: "Here there are four: first generally clarifies how [stages] from the sixth ground and before contemplate three-realm emptiness. From 'three grounds, nine births' onward, the second generally clarifies how the three grounds seven, eight, and nine contemplate emptiness of ignorance accumulation. From 'vajra bodhisattva' onward, the third separately clarifies how the tenth ground contemplates emptiness of all dharmas. From 'Buddha attains three unconditioned' onward, the fourth separately clarifies the emptiness attained in Buddha-fruit. Up to the sixth ground correctly cuts off three-realm afflictions, therefore combined as one. From the seventh through ninth grounds, they similarly treat remaining accumulated ignorance. Since learning and understanding have not reached their limit and their characteristics are roughly similar, they are grouped together as one section. The tenth ground's final mind exhausts understanding. Cause and effect then differ from before, therefore separately forming one level. Since Buddha has reached the ultimate in cutting off accumulations, clearly different from before." Regarding "seeing the three realms is the name of sentient beings' karmic retribution," both Master Dōeki and Master Wŏnch'ŭk clarify that within three-realm emptiness there are three aspects: fruit emptiness, karma emptiness, and affliction emptiness. Master Dōeki says: since the illusory karma of three-realm sentient beings receiving retribution is already illusory, how could it not be empty? Master Wŏnch'ŭk's meaning says: contemplating the three realms, there are only fruit-names without actual substance. Regarding "six consciousnesses arise" etc., both masters say: second clarifies karma emptiness. Master Dōeki says: not understanding desire-nature becomes the wind of six objects, moving the water of deluded consciousness to form karma of the six paths. Difficult to exhaust numerically, accumulating to form one realm is called the desire-ālaya. Master Wŏnch'ŭk says: the desire realm completely gives rise to six consciousnesses, gives rise to immeasurable desires, generating karma. That karma becomes ālaya, containing and gathering

[Page 25, Upper]
fruits. Or that karma becomes karmic fruit, because it is generated by afflictions. Regarding "three-realm emptiness" etc., both masters say: third clarifies affliction emptiness. Master Dōeki says: "three-realm emptiness" refers back to the previous karma emptiness. Fundamental ignorance means ignorance is the root of all delusions. It can also be said that all afflictions are generally accumulated in one ignorance as ālaya. Master Wŏnch'ŭk has two explanations: first, "three-realm emptiness" concludes the above two sections on karma and fruit. "Three-realm fundamental ignorance" means the view and cultivation afflictions of the three realms are called ignorance in terms of their foundation. I say: the three emptinesses of fruit etc. are not clear in the sūtra text, but the two masters well understand the meaning. This accords with the new version.

Sūtra: Three grounds, nine births cease; within the previous three realms, remaining ignorance habitual karmic retribution is empty. The vajra bodhisattva attains the samādhi of principle-exhaustion, therefore delusion-fruit birth-cessation is empty, existence-fruit is empty, because causes are empty, sarvajña is also empty, cessation-fruit is empty, delusions were already empty before.

The new version says: "In the holy stages of various grounds, conditioned arising and ceasing within the three realms, remaining ignorance habits and transformational karmic retribution are all also empty. The near-enlightenment bodhisattva attains vajra concentration; the causes and fruits of two deaths are empty. All-knowledge is also empty." Citing the text according to Liangbian's meaning. Regarding "three grounds, nine births cease" etc., the first fascicle says: "namely the seventh, eighth, and ninth [grounds]; each ground has three births, combined as nine births. This one character 'cease' some say belongs to the preceding, but the present meaning has it belong to the following. Using this contemplation makes ignorance and accumulated causes and fruits all empty, therefore able to extinguish these empty dharmas. Saying 'remaining ignorance accumulation of the previous three realms' can have two explanations: first, this sūtra does not yet clarify transformational birth-and-death, therefore does not separately explain the ground of ignorance-dwelling, generally treating it as remaining habits of the three realms." I say: investigating the new and old sūtras, this

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explanation seems useless. Since the following text already explains Buddha-fruit as permanent dwelling, there should also be transformational birth-and-death and grounds of ignorance-dwelling. It's just that three-realm ordinary people are originally completely bound; now having cut off the four dwellings, this ignorance remains, therefore "remaining." To speak completely, one should say "extinguishing ignorance-accumulation emptiness and also extinguishing karmic-retribution emptiness." Because of those empty dharmas, they can be extinguished. If not empty dharmas, then they could not be extinguished. I assist in clarifying this master's meaning: the Teaching Transformation chapter explains the ten grounds - the first three grounds as one category, explaining cutting off three-realm form afflictions; the next three grounds as one category, explaining cutting off three-realm mind afflictions; the next three grounds as one category, explaining cutting off three-realm mind-form habitual afflictions. Also, the Upholding chapter explains the sixth ground: "exhausting all afflictions of three-realm accumulated causes, fruits, and karma." Therefore we know: three-realm primary [afflictions] are already exhausted by the sixth ground; from the seventh ground onward, only habitual tendencies are cut off. We thus know the text "three grounds, nine births" explains from the seventh ground onward. However, distinctions should be made: the seventh ground is still fragmentary [birth-death]; from the eighth ground onward is transformational birth. Master Jizang says: "three-realm fundamental" etc. clarifies transformational cause emptiness; "three grounds, nine births" etc. clarifies transformational fruit emptiness. The explanation has two meanings: first, the eighth, ninth, and tenth grounds all have three minds, combined as nine births and ceasings. The second meaning is that within the transformational three realms, each has three types of mental birth-bodies, called "three grounds, nine births and ceasings." From first through fifth grounds are called "samādhi-bliss practice mental birth-body." The seventh and sixth grounds are called "awakening-to-dharma self-nature mental birth-body." From the eighth ground onward are called "category co-arising effortless practice mental birth-body." The Tripiṭaka master says: first, the seeing ground is in the first ground; second, the cultivation ground is from the second ground onward; third, the ultimate ground is in the tenth ground. Within these three grounds, each has initial birth, subsequent dwelling, and final fulfillment, making nine births and ceasings. Saying "remaining ignorance habits within the previous three realms"