一　護国鈔三巻 - 翻刻

翻刻

【二十六頁上】
《割書：字》報空＿一者。上來明＿二 五位《割書：■【国構えに考】位疏｜作住》正使＿一。此言＿二無明＿一習氣也。
測云。今依＿二慈恩三藏＿一釋＿二此文＿一。意自有＿二兩節＿一。《割書：■【国構えに考】節疏｜作説》初三
地九生滅者。攝＿二 地分齊＿一。謂八九十三地中。皆有＿二始住終
三生滅＿一。可＿レ得＿レ名＿二 九生滅＿一。所以者何。前七地中自有＿二 二義＿一。
一云受＿二分段生＿一。故智度論云。七地菩薩受＿二蟲身肉身＿一。一
類菩薩初地以上受＿二變易＿一。《割書：■【国構えに考】易下疏｜有生字》是故智度論云。未＿レ捨＿二
肉身＿一入＿二於初地＿一。八地以上一切煩惱不＿二現前＿一。故唯受＿二變
易＿一。故云＿二 三地九生滅＿一。前三界中餘無明習果空者。對＿レ緣
辨＿レ果。謂如＿二勝鬘說＿一。無明住地爲＿レ緣得＿二 三種意生身＿一。故言＿二
餘無明《割書：■【国構えに考】明下疏｜有習字》果報空＿一也。液云。七地已前分段破訖。八
九十地各三生。故云＿レ 九也賁同＿レ之。私云諸師多云。三地
九生滅等者。八九十地。十地三心變易生滅也。今撿＿二 下
偈文＿一。說＿二寂滅下忍＿一了云。等慧灌頂三品士除前餘習無
明緣。又地地三生經文顯然。又新本云。無漏生滅變易果
報。故取＿二 八地已上生滅＿一稍順＿二經意＿一。新本此中不＿レ指＿二 地位＿一。
學者善思。金剛菩薩等者。一卷云。《割書：■【国構えに考】云下恐脱｜金剛之二字》下是別明＿二
《割書：■【国構えに考】明下｜脱第字》十地＿一。文有＿レ 二。初明＿二生死空＿一。後明＿二佛果空＿一。私云。說＿二

【二十六頁下】
第十地＿一指＿二金剛心＿一。下文有＿レ例。然因中加＿二佛果空＿一未＿レ詳。
液云擧＿二修證＿一釋也。此經等覺以＿二 十地菩薩＿一爲＿二金剛＿一。盡＿二無
明源＿一故以喩＿レ之。得理盡三味者。窮＿二實相理＿一盡＿二無明習＿一。
故受＿レ名也。既金剛能盡＿レ習。明知妄習性空也。測云。釋＿二空
所由＿一意同＿二前師＿一。《割書：云云｜》私云。十四忍中雖＿レ無＿二等覺＿一。十地後
心爲＿二金剛心＿一。即是等覺。如＿二新本云＿一。 等覺菩薩得金剛定。
又下偈云。始入金剛一切了二十九生永已度。是則第十
地三生中別取＿二終生＿一。爲＿二金剛位＿一。不＿レ遮＿三此位亦名＿二等覺＿一。惑
果生滅空有果空因空故空者。一卷云。惑果生滅空者。觀＿二
惑果生滅即空＿一也。後言＿二有果及因空＿一者。前別明＿二惑果生
滅空＿一。今總結＿二 因果空＿一。亦可＿レ云＿下前明＿二集《割書：■【国構えに考】集恐｜習字》因果＿一今明＿中
報因果＿上也。藏云。微習故云＿レ惑。惑者一切煩惱。果者是三
界與＿二界外一切果＿一也。生滅者是無礙道空。故瓔珞云。等覺
菩薩與＿二妙覺佛＿一。生滅爲＿レ異。此明＿三法身帶＿二生滅＿一也。苦諦
無相名＿二有果空＿一。集諦無生名＿二因空＿一。液云。惑果生滅空者。
無明￣ノ習果也。有果者習業也。因者習煩惱也。測云。惑者發
業煩惱。果者所發業。如＿レ是惑業皆有＿二生滅＿一。總說爲＿レ空。有

【二十七頁上】
果空者。惑業所生￣ノ三有￣ト變易果。因空故空者。重釋＿二果空
所以＿一。私云。經文不＿レ明。諸師釋亦然。今偸案云。惑果者。起
信論所＿レ明業識是歟。即今經所＿レ說初一念識也。被識唯是
無明所引非＿二業所感＿一。故對＿二業之果＿一名＿二惑之果＿一歟。於＿二￣ハ流
轉位＿一爲＿二生滅之最初＿一。於＿二還滅位＿一爲＿二生滅之最後＿一。此心滅
已證＿二常住果＿一。別云＿二惑果生滅＿一也。有果者。業所＿レ招果也。對＿二
前惑果＿一名爲＿二有果＿一。業名爲＿レ有。如＿二 十二有支說＿一。其有果
者。若別謂之指＿二法雲地之終生＿一。若總言＿レ之。指＿二 二死之諸
果＿一。因空故空者。顯＿二 二果空義＿一。因何故空。得＿二理盡三昧＿一
故。意云。理盡三昧滅＿二諸惑業＿一。故因是空。因既空故果亦
空也。新本云。二死因果空。準＿レ之可＿レ思。薩婆若亦空等者。
賁云。一切智者。能斷智也。彼能所皆無＿二自性＿一。故云＿二亦空＿一。
藏意云。上來明＿二染法空＿一竟。今明＿二淨法空＿一。薩婆若空￣ハ智德
空。滅果空￣ハ斷德空。又菩提空涅槃空。惑前已空故者。藏
云。未＿レ斷＿二煩惱＿一時。本來寂滅故。私云。述＿二前滅果空之所以＿一
歟。但此經以＿二佛果＿一爲＿二 一切智位＿一故薩婆若亦空。以下順＿下
約＿二佛果＿一以消＿上＿レ文也。然新舊本一往似＿レ說＿二金剛心位＿一。又舊

【二十七頁下】
本次下說＿二佛果空＿一有＿二薩婆若空＿一。故以＿二此文＿一且屬＿二 上句＿一。賁
意同＿レ之見者取捨。
經。佛得三無爲果智緣滅非智緣滅虛空薩婆若果空也
《割書：云云｜》
新云。佛無上覺種智圓滿。擇非擇滅。眞淨法界。性相平等
應用亦空。一卷云。第四別明＿二佛果＿一。金剛斷＿レ結佛證＿二無爲＿一。
是智緣滅。非智緣滅者。以＿二金剛報心＿一須＿三此次第牽＿二後果＿一。
應＿レ起而不＿レ起亦非智緣滅也。測云。智緣滅者或名＿二擇滅＿一。
非智緣滅者亦名＿二非擇滅￣ト＿一。不＿レ由＿二智力＿一所＿レ得滅故。如＿二前
所＿レ說性淨涅槃等＿一。言＿二虛空＿一者。謂於＿二眞如上＿一無＿二色所現
義＿一。藏云。法性虛空無爲。私云。三地九生已下一段。經文
相諸位。諸師不＿レ同未＿レ知＿二孰是＿一。學者善思。
經。善男子若有修習聽說無聽無說如虛空法同法性聽
同說同一切法皆如也
新云。善男子若有修習般若波羅蜜多。說者聽者譬如幻
士。無說無聽法同法性猶如虛空。一切法皆如也。液云。勸
修聽而無聽《割書：■【国構えに考】無聽下｜疑脱説字》而無說名＿二眞修習聽說＿一也。藏意似＿レ

現代語訳

【二十六頁上】
報空について、上来五位の正使を明かしてきた。これは無明の習気を言うのである。
測師は云う、今慈恩三蔵に依ってこの文を釈する。意味は自ら二節がある。初めの「三地九生滅」は、地の分斉を摂める。謂わく八九十の三地中に、皆始・住・終の三生滅があり、九生滅と名づけることができる。何故かと言えば、前の七地中に自ら二義がある。一つは分段生を受けるということ。故に智度論は云う、七地菩薩は虫身肉身を受ける。一類の菩薩は初地以上で変易を受ける。是故に智度論は云う、肉身を捨てずして初地に入る。八地以上では一切煩悩が現前せず、故に唯だ変易を受けるのみ。故に「三地九生滅」と云う。「前三界中余無明習果空」は、縁に対して果を弁ずる。謂わく勝鬘経の説の如く、無明住地を縁として三種意生身を得る。故に「余無明果報空」と言うのである。液師は云う、七地已前の分段は破し終わり、八九十地は各三生である。故に九と云う。賁師もこれに同じ。私は云う、諸師多くは云う、「三地九生滅」等は八九十地、十地三心の変易生滅である。今下の偈文を検すると、寂滅下忍を説いて「等慧灌頂三品士、除前余習無明縁」と了し云う。また地地三生は経文に顕然である。また新本では「無漏生滅変易果報」と云う。故に八地已上の生滅を取ることが稍々経意に順ずる。新本ではここで地位を指さない。学者は善く思うべし。「金剛菩薩」等について、一巻では「下は別して十地を明かす。文に二つがある。初めは生死空を明かし、後は仏果空を明かす」と。私は云う、

【二十六頁下】
第十地を説いて金剛心を指す。下文に例がある。然し因中に仏果空を加えることは未だ詳らかでない。
液師は云う、修証を挙げて釈するのである。この経では等覚を十地菩薩を以て金剛とする。無明の源を尽くす故に之に喩える。「理尽三昧を得る」とは、実相の理を窮めて無明習を尽くす、故にこの名を受けるのである。既に金剛が能く習を尽くす、明らかに知る、妄習の性は空であると。測師は云う、空の所由を釈することは前師と意同じである。私は云う、十四忍中には等覚は無いけれども、十地後心を金剛心とし、即ちこれが等覚である。新本に云う如く「等覚菩薩金剛定を得」と。また下の偈に云う「始めて金剛に入り一切了し、二十九生永く已に度す」と。是れ則ち第十地三生中に別して終生を取り、金剛位とする。この位がまた等覚と名づけられることを遮しない。「惑果生滅空、有果空、因空故空」について、一巻では「惑果生滅空とは、惑果生滅が即空であることを観ずるのである。後に『有果及び因空』と言うのは、前に別して惑果生滅空を明かし、今総じて因果空を結ぶ。また前に集因果を明かし、今報因果を明かすと云うこともできる」と。蔵師は云う、微習故に惑と云う。惑とは一切煩悩、果とはこれ三界と界外一切の果である。生滅とはこれ無礙道の空である。故に瓔珞経では「等覚菩薩と妙覚仏とは、生滅を以て異となす。これは法身が生滅を帯びることを明かす」と。苦諦無相を「有果空」と名づけ、集諦無生を「因空」と名づける。液師は云う、「惑果生滅空」とは無明の習果である。有果とは習業である。因とは習煩悩である。測師は云う、惑とは発業煩悩、果とは所発の業である。かくの如き惑業は皆生滅があり、総じて説いて空とする。有

【二十七頁上】
果空とは、惑業所生の三有と変易果である。「因空故空」とは、重ねて果空の所以を釈する。私は云う、経文明らかでなく、諸師の釈もまた然り。今窃かに案ずるに、惑果とは起信論の明かす所の業識であろうか。即ち今経の説く所の初一念識である。この識は唯だこれ無明の引く所であり、業の感ずる所に非ず。故に業の果に対して惑の果と名づけるのであろうか。流転位においては生滅の最初となり、還滅位においては生滅の最後となる。この心滅し已って常住果を証する。別して「惑果生滅」と云うのである。有果とは業の招く所の果である。前の惑果に対して有果と名づける。業を有と名づけること、十二有支の説の如し。その有果とは、別して謂えばこれ法雲地の終生を指し、総じて言えばこれ二死の諸果を指す。「因空故空」とは、二果空の義を顕す。何によって空なのか。理尽三昧を得る故である。意は云う、理尽三昧が諸惑業を滅する、故に因はこれ空である。因既に空なる故に果もまた空である。新本では「二死因果空」と云う。之に準じて思うべし。「薩婆若亦空」等について、賁師は云う、一切智とは能断の智である。彼の能所は皆自性が無い。故に「亦空」と云う。蔵師の意は云う、上来染法空を明かし竟った。今浄法空を明かす。薩婆若空は智徳空、滅果空は断徳空である。また菩提空・涅槃空である。「惑前已空故」について、蔵師は云う、煩悩を断ぜざる時も、本来寂滅故である。私は云う、前の滅果空の所以を述べるのであろうか。ただしこの経では仏果を以て一切智位とする故に、薩婆若亦空である。以下は仏果に約して文を消することに順ずる。然し新旧本は一往金剛心位を説くように見える。また旧

【二十七頁下】
本では次下で仏果空を説いて薩婆若空がある。故にこの文を以て且く上句に属す。賁師の意もこれと同じ。見者は取捨せよ。

経。仏三無為の果を得る。智縁滅・非智縁滅・虚空、薩婆若果も空なり。

新訳では「仏無上覚、種智円満。択滅・非択滅、真浄法界、性相平等、応用もまた空なり」とある。一巻では「第四は別して仏果を明かす。金剛は結を断じ、仏は無為を証する。これが智縁滅である。非智縁滅とは、金剛報心を以て、この次第を須って後果を牽くべきものが、起こるべくして起こらないのもまた非智縁滅である」と。測師は云う、智縁滅とは或いは択滅と名づけ、非智縁滅とはまた非択滅と名づける。智力に由らずして得る所の滅故である。前に説く所の性浄涅槃等の如し。「虚空」と言うのは、謂わく真如上において色の所現の義が無いことである。蔵師は云う、法性虚空無為である。私は云う、「三地九生」已下の一段、経文と諸位を相すことについて、諸師同じからず、いずれが是か未だ知らず。学者は善く思うべし。

経。善男子、若し修習聴説することがあっても、聴無く説無きこと虚空の如く、法は法性に同じく、聴は説に同じく、一切法は皆如なり。

新訳では「善男子、若し般若波羅蜜多を修習することがあれば、説者聴者は幻士に譬う。説無く聴無く、法は法性に同じくして虚空の如く、一切法は皆如なり」とある。液師は云う、修して聴きながら聴無く、説きながら説無きを真の修習聴説と名づけるのである。蔵師の意は似て

英語訳

[Page 26, Upper]
Regarding karmic retribution emptiness: up to now, the primary [afflictions] of the five stages have been clarified. This refers to the habitual tendencies of ignorance.
Master Wŏnch'ŭk says: Now relying on the Tripiṭaka Master Cien to explain this text. The meaning naturally has two sections. The initial "three grounds, nine births cease" encompasses the boundaries of the grounds. Namely, within the three grounds eight, nine, and ten, all have the three birth-cessations of beginning, dwelling, and ending, which can be called nine births-cessations. Why is this so? Within the previous seven grounds there are naturally two meanings: first, receiving fragmentary birth. Therefore the Treatise on the Perfection of Wisdom says: seventh-ground bodhisattvas receive worm bodies and flesh bodies. One category of bodhisattvas from the first ground onward receive transformational [birth]. Therefore the Treatise on the Perfection of Wisdom says: entering the first ground without abandoning the flesh body. From the eighth ground onward, all afflictions do not manifest, therefore only receiving transformational [birth]. Hence saying "three grounds, nine births cease." "Within the previous three realms, remaining ignorance habitual fruits are empty" - this distinguishes fruits in relation to conditions. Namely, as the Śrīmālā Sūtra explains, using the ground of ignorance-dwelling as condition, one attains three types of mental birth-bodies. Therefore it says "remaining ignorance karmic retribution emptiness." Master Dōeki says: fragmentary [birth-death] before the seventh ground is completely destroyed; the eighth, ninth, and tenth grounds each have three births, therefore called nine. Master Liangbian agrees with this. I say: many masters say that "three grounds, nine births cease" etc. refers to the eighth, ninth, and tenth grounds - the transformational birth-cessation of the ten grounds' three minds. Now examining the verse text below, explaining the lower patience of cessation, it concludes saying "equal wisdom, consecration, three grades of persons eliminate previous remaining habitual ignorance conditions." Also, the three births of each ground are evident in the sūtra text. Also, the new version says "conditioned arising-ceasing, transformational karmic retribution." Therefore taking the birth-cessation from the eighth ground onward somewhat accords with the sūtra's meaning. The new version here does not point to ground stages. Scholars should think well. Regarding "vajra bodhisattva" etc., the first fascicle says: "Below separately clarifies the tenth ground. The text has two parts: first clarifies birth-death emptiness; later clarifies Buddha-fruit emptiness." I say:

[Page 26, Lower]
Explaining the tenth ground points to the vajra mind. There are examples in the following text. However, adding Buddha-fruit emptiness within causes is not yet clear.
Master Dōeki says: raising cultivation and realization for explanation. In this sūtra, near-enlightenment takes the tenth-ground bodhisattva as vajra. Because it exhausts the source of ignorance, it uses this metaphor. "Attaining the samādhi of principle-exhaustion" means thoroughly investigating the principle of true characteristics and exhausting ignorance habits, therefore receiving this name. Since vajra can exhaust habits, it clearly shows that deluded habits are empty by nature. Master Wŏnch'ŭk says: explaining the reason for emptiness has the same meaning as the previous master. I say: although there is no near-enlightenment among the fourteen patiences, the final mind of the tenth ground is the vajra mind, which is precisely near-enlightenment. As the new version says: "The near-enlightenment bodhisattva attains vajra concentration." Also, the verse below says: "Initially entering vajra, understanding everything; twenty-nine births are permanently transcended." This then separately takes the final birth from among the three births of the tenth ground as the vajra stage. This does not prevent this stage from also being called near-enlightenment. Regarding "delusion-fruit birth-cessation empty, existence-fruit empty, empty because causes are empty," the first fascicle says: "Delusion-fruit birth-cessation emptiness means contemplating delusion-fruits' birth-cessation as immediately empty. Later saying 'existence-fruits and causes are empty' - previously separately clarified delusion-fruit birth-cessation emptiness; now generally concludes cause-fruit emptiness. It can also be said that previously [the text] clarified accumulated causes-fruits, now clarifies karmic causes-fruits." Master Jizang says: because of subtle habits, it says delusion. Delusion means all afflictions; fruits means the three realms and all fruits outside the realms. Birth-cessation means the emptiness of the unobstructed path. Therefore the Necklace [Sūtra] says: "The near-enlightenment bodhisattva and the wonderfully awakened Buddha differ by birth-cessation. This clarifies the dharma-body carrying birth-cessation." The truth of suffering being without characteristics is called "existence-fruit emptiness"; the truth of accumulation being without arising is called "cause emptiness." Master Dōeki says: "delusion-fruit birth-cessation emptiness" is the habitual fruits of ignorance. Existence-fruits are habitual karma. Causes are habitual afflictions. Master Wŏnch'ŭk says: delusions are afflictions that generate karma; fruits are the generated karma. Such delusion-karma all have birth-cessation; generally explained as empty. Existence-

[Page 27, Upper]
fruit emptiness means the three existences and transformational fruits produced by delusion-karma. "Empty because causes are empty" repeatedly explains the reason for fruit emptiness. I say: the sūtra text is unclear, and the masters' explanations are likewise. Now secretly investigating: delusion-fruits are perhaps what the Awakening of Faith treatise clarifies as karma-consciousness - namely the initial moment of consciousness explained in this sūtra. This consciousness is only what ignorance draws forth, not what karma induces. Therefore, in contrast to karma's fruits, it is called delusion's fruits. In the position of transmigration, it becomes the very first of birth-cessation; in the position of return-cessation, it becomes the very last of birth-cessation. After this mind ceases, one realizes permanent dwelling fruits. Separately called "delusion-fruit birth-cessation." Existence-fruits are fruits summoned by karma. In contrast to the previous delusion-fruits, they are called existence-fruits. Karma is called existence, as explained in the twelve links of dependent origination. Those existence-fruits, if spoken of separately, point to the final birth of the dharma-cloud ground; if spoken of generally, point to the various fruits of two deaths. "Empty because causes are empty" reveals the meaning of two-fruit emptiness. Why are they empty? Because of attaining the samādhi of principle-exhaustion. The meaning is: the samādhi of principle-exhaustion extinguishes all delusions and karma, therefore causes are empty. Since causes are already empty, fruits are also empty. The new version says "causes and fruits of two deaths are empty." One can think according to this. Regarding "sarvajña is also empty" etc., Master Liangbian says: all-knowledge is the wisdom that can eliminate. Both that capable and the eliminated have no inherent nature, therefore saying "also empty." Master Jizang's meaning says: up to now, defiled dharma emptiness has been clarified. Now pure dharma emptiness is clarified. Sarvajña emptiness is wisdom-virtue emptiness; cessation-fruit emptiness is elimination-virtue emptiness. Also bodhi emptiness and nirvāṇa emptiness. Regarding "delusions were already empty before," Master Jizang says: even when not eliminating afflictions, [they are] originally ceased. I say: this describes the reason for the previous cessation-fruit emptiness. However, this sūtra takes Buddha-fruit as the all-knowledge stage, therefore sarvajña is also empty. What follows accords with interpreting the text in terms of Buddha-fruit. However, the new and old versions seemingly explain the vajra-mind stage at first glance. Also, the old

[Page 27, Lower]
version next explains Buddha-fruit emptiness and has sarvajña emptiness. Therefore, taking this text as temporarily belonging to the above sentence. Master Liangbian's meaning is the same. Readers may accept or reject [these interpretations].

Sūtra: Buddha attains the three unconditioned fruits: cessation through wisdom, cessation not through wisdom, space - sarvajña fruit is also empty.

The new version says: "Buddha's unsurpassed awakening, comprehensive wisdom perfect. Analytical and non-analytical cessation, true pure dharma-realm, nature and characteristics equal - applications are also empty." The first fascicle says: "The fourth separately clarifies Buddha-fruit. Vajra eliminates bonds; Buddha realizes the unconditioned. This is cessation through wisdom. Cessation not through wisdom means: using the vajra reward-mind, requiring this sequence to draw subsequent fruits - what should arise but does not arise is also cessation not through wisdom." Master Wŏnch'ŭk says: cessation through wisdom is also called analytical cessation; cessation not through wisdom is also called non-analytical cessation - cessation attained not through the power of wisdom. Like the previously explained natural purity nirvāṇa etc. Saying "space" means the meaning of no form manifestation upon true-suchness. Master Jizang says: dharma-nature space unconditioned. I say: the one section from "three grounds, nine births" onward - correlating sūtra text with various stages, masters disagree; not yet knowing which is correct. Scholars should think well.

Sūtra: Good son, if there is cultivation and practice of listening and explaining - no listening, no explaining, like space - dharma is the same as dharma-nature, listening is the same as explaining, all dharmas are likewise thus.

The new version says: "Good son, if there is cultivation and practice of prajñāpāramitā, speakers and listeners are like phantom persons. No explaining, no listening - dharma is the same as dharma-nature, like space. All dharmas are likewise thus." Master Dōeki says: cultivating with listening yet no listening, explaining yet no explaining is called true cultivation-practice of listening and explaining. Master Jizang's meaning seems