一　護国鈔三巻 - 翻刻

翻刻

【四十四頁上】
分齊＿一。《割書：或總説｜或別説》此外地地別德。出沒不＿レ定。見者得＿レ意。善覺
菩薩者。新云＿二 歡喜菩薩＿一。雙照二諦平等道者。新云＿二初照
二諦平等理＿一。測云。依＿二眞諦＿一釋＿二雙觀＿一 二義。一入觀《割書：■【国構えに考】觀下疏｜有見字》
眞。二出現《割書：■【国構えに考】現疏｜作觀》見＿レ俗。出入合説。故云＿二雙觀＿一。慈恩三藏一
時雙緣故名＿二雙觀＿一。然此雙觀。略有＿二 四種＿一。一方便《割書：■【国構えに考】便下疏｜有雙字》
觀。謂十回向中四善根位於＿二 一刹那＿一緣名義等。雙《割書：■【国構えに考】雙｜疏無》
假有實無。假有是俗。實無即眞。於＿レ 中初習容＿レ有＿二前後＿一。若
純熟位即得＿二雙觀＿一。二證位雙觀。如＿二即此經＿一。三功用雙觀。
謂＿二難勝地＿一。四任運雙觀八地以上。今於＿二此中＿一證位雙觀。
若準＿二山家＿一別敎初地已上三觀一心。今言＿二雙照二諦＿一者。
如＿三止觀明＿二第三觀＿一。云二觀爲＿二方便＿一得＿レ入＿二 中道第一義
諦＿一。雙照＿二 二諦＿一。心心寂滅。自然流＿二入薩婆若海＿一。入理般若
名爲住等者。測云。釋＿二 地別名義＿一。謂亦名爲＿レ住。智住＿レ理
故。亦名爲＿レ 地。生＿二諸德＿一故。足德行￣トハ《割書：新云。具｜衆德》測云。初地
一念具＿二 八萬四千波羅蜜＿一。離達開士者。新云＿二離垢菩薩無
緣無相＿一。第三諦者。新云＿二無相無緣眞實相＿一。無無無生無
二照者。新云＿二無體無生無二照＿一。測云。釋＿二此經文＿一。諸說不＿レ

【四十四頁下】
同。一本記云。上句明＿二境淨＿一。下句明＿二智淨＿一。言＿二無緣＿一者。依
他假緣空。無相者。分別假相空。第三諦者。眞實性空。解
云除＿二遣三性＿一存＿二 三無性＿一也。言＿二無無＿一者。是無＿二分別＿一。性
以＿二體無＿一故。言＿二無生＿一者。依他性空。言＿二無二照＿一者。圓成實
性空。然此言該＿二通上二＿一。慈恩三藏云。上句境淨。下句智
淨。準＿二同前釋＿一。言＿二無緣＿一者。生無＿二自性性＿一。體即依他。無＿二自
在天等爲＿レ緣生＿一故。言＿二無相＿一者。相無＿二自性性＿一即所執相。
以＿二無身體＿一爲＿二其體＿一故。言＿二第三諦＿一者勝義無＿二自性性＿一。眞
如爲＿レ體。而無＿二所執眞空相＿一故。釋＿二能淨智＿一準＿レ前應＿レ知。私
云以＿二 二句＿一分＿二境智＿一。液同＿レ之。此義善。又三性三無性。是
金口說也。案＿二新舊本＿一此解順＿レ文。雖＿レ非＿二自宗釋＿一何亦不＿レ
用＿レ之。又彼三無性即同＿二我三觀＿一。初遣＿二遍計＿一豈非＿二即空＿一。
次遮＿二妄執＿一而存＿二衆生＿一。後遣＿二遍計＿一不＿レ遮＿二圓成＿一。此二如＿レ次
即假即中。此對＿二 三無性＿一建＿二立三諦＿一也。又云。此文唯明＿二第
三諦＿一也。無緣者。無＿二生死妄緣＿一即是遮＿レ假。無相者。無＿二涅
槃實相＿一即是遮＿レ空遮＿二空假＿一顯＿レ 中。是名＿二第三諦＿一。無無等
者。一卷云。無無不＿レ取＿二空相＿一。無生不＿レ取＿二有相＿一。《割書：云云》今助顯

【四十五頁上】
云。此遮＿二偏空偏假＿一。以＿二無二＿一照＿レ 中。問。新云＿二無體＿一舊云＿二
無無＿一同異云何。答。《割書：■【国構えに考】答下疑｜有漏落》明慧空照者。新云＿二發光菩
薩＿一。測云標＿レ名。忍心無二等者。新云＿二善能通達三摩地隱
顯自在具三明＿一。測云。忍心者是能觀智。無二者謂＿レ離＿二有
無二相＿一。即用＿二無二＿一爲＿二第三諦＿一。出有者出＿二 三界有＿一。入無
者入＿二變化生＿一。變化生者《割書：■【国構えに考】者下當｜有變字》易生死也。私云。出有入
無等不＿レ順＿二經文＿一。液云。忍心者。觀體也。以＿二無二之忍＿一照＿二
平等之三＿一也。出有入無者。非＿二是二乘入眞出俗之出入＿一。
蓋是大士即寂而用故出。即＿レ用而寂故入。今明＿二寂而能
用＿一。故名＿二變化生＿一也。藏云。緣＿レ有化＿レ生而不＿レ執。即是出＿レ有
即＿レ有知＿レ空名＿レ入＿レ無。神通改易故云＿二變化生＿一也。善覺離
明三道人￣トハ新云＿二歡喜離垢與發光＿一。能滅三界色煩惱等
者。新云＿二能滅色縛諸煩惱＿一。藏云。此處是變化色煩惱也。
私云可＿レ決。還觀三界等者。新云＿二具觀一切身口意法性
清淨照皆圓＿一。藏云。身口色者變化色也。《割書：私云。變化｜色者可＿レ決》觀＿三色
同＿二法性＿一故無＿二遺照＿一。液云。以＿レ迷＿二法性＿一著＿二 三界身＿一生＿二色煩
惱＿一。今還觀＿二身即是法性＿一。故色惑自滅也。故淨名云雖＿レ行＿二

【四十五頁下】
三界＿一而不＿レ壞＿二法性＿一也。法性遍故照亦無＿二遺照＿一。既無＿レ遺
《割書：■【国構えに考】遺下疑｜脱照字》自然無＿二惑不＿一＿レ盡。測云。還觀＿二 三界身口色上法性
第一眞如＿一無＿二遺照＿一故。方能斷也。一卷云無準《割書：■【国構えに考】準疑｜緣字》三
昧能照＿二法性＿一。私云可＿レ思。
經。炎慧妙光大精進乃至還觀心空無量報
液云文二。初六行別頌。後二行總頌。別中三品各二行。
炎慧妙光者。新云＿二炎慧菩薩＿一。測云。標＿二 地別名＿一。大精進者
下十度對＿二 十地＿一如＿レ常可＿レ知。實智緣寂方便者。新云＿二實智
寂滅方便智＿一。液云。四字實智。三字權智。達無生照空有了
者。新云＿二達無生理照空有＿一。藏云。實相觀＿レ空。方便照＿レ有。
故言＿二達無生照空有了＿一。私云。有人讀＿二此文＿一云＿レ照＿二空之有＿一
也。測云。重釋＿二 二智＿一。達無生者。釋＿二 上實智＿一。照空有空了
者。釋＿三後得智通照＿二眞俗＿一。 勝慧三諦自達明者。新云＿二難勝
菩薩得本等＿一。測云。眞俗二智難＿レ合能合。故名＿二難勝＿一。今此
經意了＿二知眞俗及第一義＿一。能了知故名爲＿二勝慧＿一。空空諦
等者。新云＿二空空諦觀無二相變化六道靡不同＿一。測云。本記
云。就＿二眞諦空＿一有＿二 二義＿一。一者人空。二者法空。故曰＿二空空

現代語訳

【四十四頁上】
分斉」と。（または総説、または別説）この外に地地の別徳があり、出没は定まらない。見る者は意を得よ。善覚菩薩とは、新本では歓喜菩薩と云う。双照二諦平等道とは、新本では初照二諦平等理と云う。測師は云う「真諦に依って双観を釈するに二義あり。一は入観して真を見る。二は出現して俗を見る。出入合わせて説くゆえに双観と云う」と。慈恩三蔵は「一時に双縁するゆえに双観と名づく」と。しかしこの双観には、略して四種ある。一は方便観。謂く十回向中の四善根位において一刹那に名義等を縁ず。双して仮有実無あり。仮有は俗、実無は即ち真。その中で初習には前後あることを容す。もし純熟位であれば即ち双観を得る。二は証位双観。この経の如し。三は功用双観。謂く難勝地。四は任運双観、八地以上。今この中においては証位双観である。もし山家に準ずれば、別教初地已上は三観一心。今双照二諦と言うのは、止観に第三観を明かすが如し。「二観を方便として中道第一義諦に入ることを得る。二諦を双照し、心心寂滅、自然に薩婆若海に流入する」と。入理般若名為住等とは、測師は云う「地の別名義を釈す。謂く亦住と名づく。智が理に住するがゆえ。亦地と名づく。諸徳を生ずるがゆえ」と。足徳行とは（新本では具衆徳と云う）、測師は云う「初地の一念に八万四千波羅蜜を具す」と。離達開士とは、新本では離垢菩薩無縁無相と云う。第三諦とは、新本では無相無縁真実相と云う。無無無生無二照とは、新本では無体無生無二照と云う。測師は云う「この経文を釈するに、諸説同じからず」と。

【四十四頁下】
一本記は云う「上句は境浄を明かし、下句は智浄を明かす。無縁と言うのは、依他仮縁空。無相とは、分別仮相空。第三諦とは、真実性空。解釈して云うに、三性を除遣して三無性を存する」と。無無と言うのは、これは分別を無とす。性は体無なるをもって。無生と言うのは、依他性空。無二照と言うのは、円成実性空。しかしこの言葉は上の二つに該通す。慈恩三蔵は云う「上句は境浄、下句は智浄。前釈に準同す。無縁と言うのは、生無自性性。体は即ち依他。自在天等が縁となって生ずることが無いがゆえ。無相と言うのは、相無自性性、即ち所執相。身体無きを以ってその体とするがゆえ。第三諦と言うのは、勝義無自性性。真如を体とす。而して所執真空相無きがゆえ」と。能浄智を釈するは前に準じて知るべし。私は云う「二句を以って境智を分かつ」と。液師もこれに同じ。この義は善し。また三性三無性は、これは金口の説なり。新旧本を案ずるに、この解は文に順う。自宗の釈に非ずといえども、何ぞまた之を用いざらんや。またかの三無性は即ち我が三観に同じ。初めに遍計を遣うのは豈即空に非ざらんや。次に妄執を遮して衆生を存す。後に遍計を遣して円成を遮せず。この二つは次の如く即仮即中。これは三無性に対して三諦を建立するなり。また云う「この文は唯第三諦を明かすのみ」と。無縁とは、生死妄縁無きは即ちこれ仮を遮す。無相とは、涅槃実相無きは即ちこれ空を遮す。空仮を遮して中を顕す。これを第三諦と名づく。無無等とは、一巻は云う「無無は空相を取らず。無生は有相を取らず」と。今助けて顕して

【四十五頁上】
云う「これは偏空偏仮を遮す。無二を以って中を照らす」と。問う「新本では無体と云い、旧本では無無と云う。同異如何」と。答（恐らく文字が脱落している）。明慧空照とは、新本では発光菩薩と云う。測師は云う「名を標す」と。忍心無二等とは、新本では善能通達三摩地隠顕自在具三明と云う。測師は云う「忍心とはこれ能観智。無二とは謂く有無二相を離る。即ち無二を用いて第三諦とす。出有とは三界有を出づ。入無とは変化生に入る。変化生とは（恐らく「変」字があるべき）生死を易うなり」と。私は云う「出有入無等は経文に順わず」と。液師は云う「忍心とは観体なり。無二の忍を以って平等の三を照らすなり。出有入無とは、これは二乗の入真出俗の出入に非ず。蓋しこれは大士の即寂而用ゆえに出づ。即用而寂ゆえに入る。今寂而能用を明かす。ゆえに変化生と名づく」と。蔵師は云う「有を縁じて生を化して執せず。即ちこれ有を出づ。即有に空を知って無に入ると名づく。神通改易ゆえに変化生と云う」と。善覚離明三道人とは、新本では歓喜離垢与発光と云う。能滅三界色煩悩等とは、新本では能滅色縛諸煩悩と云う。蔵師は云う「この処はこれ変化色煩悩なり」と。私は云う「決し難し」と。還観三界等とは、新本では具観一切身口意法性清浄照皆円と云う。蔵師は云う「身口色とは変化色なり」と（私は云う「変化色とは決し難し」と）。色を観じて法性に同ずるゆえに遺照無し。液師は云う「法性に迷って三界身に著して色煩悩を生ず。今還って身即ちこれ法性なりと観ず。ゆえに色惑自ら滅するなり。ゆえに浄名は云う『三界を行ずといえども

【四十五頁下】
法性を壊らず』と。法性遍ずるゆえに照もまた遺照無し。既に遺（恐らく「照」字が脱けている）無ければ自然に惑の尽きざる無し」と。測師は云う「還って三界身口色上の法性第一真如を観じて遺照無きがゆえに、方に能く断ずるなり」と。一巻は云う「無準（恐らく「縁」字）三昧能く法性を照らす」と。私は云う「思うべし」と。

経文：炎慧妙光大精進　乃至還観心空無量報

液師は云う「文に二あり。初めの六行は別頌。後の二行は総頌。別中の三品は各二行」と。炎慧妙光とは、新本では炎慧菩薩と云う。測師は云う「地の別名を標す」と。大精進とは、下の十度を十地に対するは常の如く知るべし。実智縁寂方便とは、新本では実智寂滅方便智と云う。液師は云う「四字は実智。三字は権智」と。達無生照空有了とは、新本では達無生理照空有と云う。蔵師は云う「実相は空を観ず。方便は有を照らす。ゆえに達無生照空有了と言う」と。私は云う「ある人はこの文を読んで空の有を照らすと云う」と。測師は云う「重ねて二智を釈す。達無生とは上の実智を釈す。照空有空了とは後得智が真俗を通照することを釈す」と。勝慧三諦自達明とは、新本では難勝菩薩得本等と云う。測師は云う「真俗二智は合し難きを能く合す。ゆえに難勝と名づく。今この経の意は真俗及び第一義を了知す。能く了知するゆえに勝慧と名づく」と。空空諦等とは、新本では空空諦観無二相変化六道靡不同と云う。測師は云う「本記は云う、真諦空に就いて二義あり。一つは人空。二つは法空。ゆえに空空と

英語訳

[Page 44, Upper]
limits." (Either general explanation or separate explanation) Beyond this, each ground has distinct virtues, their appearance and disappearance are not fixed. Observers should grasp the meaning. "Good-awakening bodhisattva" - the new edition says "joyful bodhisattva." "Dual illumination of two truths equal path" - the new edition says "initially illuminating two truths equal principle." Master Wŏnch'ŭk says: "Depending on the ultimate truth to explain dual contemplation has two meanings: first, entering contemplation to see the true; second, emerging to see the conventional. Combining entry and exit, hence called dual contemplation." Master Cien says: "Simultaneously conditioning both, hence named dual contemplation." However, this dual contemplation has briefly four types: first, provisional contemplation - namely in the four good roots position within the ten dedications, conditioning names and meanings etc. in one instant. Having both provisional existence and substantial non-existence - provisional existence is conventional, substantial non-existence is true. Within this, initial practice allows for sequence. If in the mature position, then dual contemplation is attained. Second, realization position dual contemplation, like this sutra. Third, effortful dual contemplation, namely the hard-to-conquer ground. Fourth, spontaneous dual contemplation from the eighth ground up. Now within this is realization position dual contemplation. If following the mountain school, from the distinct teaching's first ground up is three contemplations in one mind. Now saying "dual illumination of two truths" is like the Śamatha-vipaśyanā clarifying the third contemplation: "Using two contemplations as expedient means to enter the middle way ultimate meaning truth. Dual illumination of two truths, mind-moments extinguished, naturally flowing into the ocean of omniscience." "Entering principle prajñā called dwelling etc." - Master Wŏnch'ŭk says: "Explaining grounds' distinct name-meanings. Namely also called dwelling because wisdom dwells in principle. Also called ground because it generates various virtues." "Complete virtue practices" (new edition says "complete various virtues") - Master Wŏnch'ŭk says: "First ground's one thought completes eighty-four thousand pāramitās." "Separation-attainment enlightened being" - new edition says "stainless bodhisattva without conditions without characteristics." "Third truth" - new edition says "without characteristics without conditions true reality characteristics." "Without-without, without-arising, without-dual illumination" - new edition says "without-essence, without-arising, without-dual illumination." Master Wŏnch'ŭk says: "Explaining this sutra text, various explanations differ."

[Page 44, Lower]
One record says: "Upper line clarifies realm purity, lower line clarifies wisdom purity. Speaking of 'without conditions' - other-dependent provisional conditions are empty. Without characteristics - discriminated provisional characteristics are empty. Third truth - true reality nature empty. Explaining: eliminating the three natures, preserving the three no-natures." Speaking of "without-without" - this negates discrimination, because nature has no essence. Speaking of "without-arising" - other-dependent nature empty. Speaking of "without-dual illumination" - perfect nature empty. However this word applies to both above. Master Cien says: "Upper line realm purity, lower line wisdom purity. Following previous explanation. Speaking of 'without conditions' - arising has no inherent nature. Essence is other-dependent. Because there's no arising from conditions like Īśvara etc. Speaking of 'without characteristics' - characteristics having no inherent nature, namely grasped characteristics. Because having no substance as its essence. Speaking of 'third truth' - supreme meaning having no inherent nature. True-thusness as essence. Because without grasped true-emptiness characteristics." Explaining purifying wisdom should be known following the previous. I say: "Using two lines to distinguish realm and wisdom." Master Dōeki agrees. This meaning is good. Moreover, three natures and three no-natures are golden mouth teachings. Examining new and old editions, this explanation follows the text. Though not our school's explanation, why not also use it? Moreover, those three no-natures are identical to our three contemplations. Initially eliminating the imagined - how is this not identical emptiness? Next obstructing false attachments while preserving sentient beings. Later eliminating the imagined without obstructing the perfected. These two are respectively provisional and middle. This establishes three truths corresponding to three no-natures. Also saying: "This text only clarifies the third truth. Without conditions - having no saṃsāra false conditions is obstructing the provisional. Without characteristics - having no nirvāṇa true characteristics is obstructing emptiness. Obstructing emptiness and provisional reveals the middle. This is called the third truth." Regarding "without-without etc." - the first fascicle says: "Without-without doesn't grasp empty characteristics. Without-arising doesn't grasp existing characteristics." Now assisting in clarifying:

[Page 45, Upper]
"This obstructs partial emptiness and partial provisional. Using non-duality to illuminate the middle." Question: "New edition says 'without essence,' old edition says 'without-without' - how are they same or different?" Answer: (possibly missing characters). "Bright wisdom empty illumination" - new edition says "radiant bodhisattva." Master Wŏnch'ŭk says: "Marking the name." "Patient mind without duality etc." - new edition says "skillfully penetrating samādhi, hidden and manifest sovereignty, complete with three clarities." Master Wŏnch'ŭk says: "Patient mind is the contemplating wisdom. Without duality means departing from existence-nonexistence dual characteristics. Using non-duality as the third truth. Exiting existence means exiting three realm existence. Entering nonexistence means entering transformational birth. Transformational birth (possibly missing 'transformation' character) means changing birth-death." I say: "Exiting existence entering nonexistence etc. doesn't follow the sutra text." Master Dōeki says: "Patient mind is contemplation essence. Using non-dual patience to illuminate equal three. Exiting existence entering nonexistence - this is not the two vehicles' entering true exiting conventional entry-exit. This is the great being's immediate tranquility yet functioning hence exiting, immediate functioning yet tranquil hence entering. Now clarifying tranquil yet able to function, hence called transformational birth." Master Jizang says: "Conditioning existence transforming beings without attachment - this is exiting existence. In existence knowing emptiness is called entering nonexistence. Spiritual powers' transformations hence called transformational birth." "Good-awakening separation bright three-path persons" - new edition says "joyful, stainless, and radiant." "Able to extinguish three realms' form-afflictions etc." - new edition says "able to extinguish form-bondage various afflictions." Master Jizang says: "This place is transformational form-afflictions." I say: "Difficult to determine." "Again contemplating three realms etc." - new edition says "completely contemplating all body-speech-mind dharma-nature pure illumination all complete." Master Jizang says: "Body-speech-form are transformational form" (I say: "Transformational form is difficult to determine"). Contemplating form as identical to dharma-nature hence no remaining illumination. Master Dōeki says: "Being deluded about dharma-nature, attached to three realm bodies generates form-afflictions. Now again contemplating body as identical to dharma-nature, hence form-delusions naturally extinguish. Therefore Vimalakīrti says: 'Though practicing in

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three realms without destroying dharma-nature.' Because dharma-nature is pervasive, illumination also has no remaining illumination. Having no remaining (possibly missing 'illumination' character), naturally no delusions remain unexhausted." Master Wŏnch'ŭk says: "Again contemplating dharma-nature ultimate true-thusness on three realm body-speech-form having no remaining illumination, hence able to sever." The first fascicle says: "Without-conditions (possibly 'conditions' character) samādhi able to illuminate dharma-nature." I say: "Should be contemplated."

Sutra: "Blazing wisdom marvelous light great vigor... up to again contemplating mind-emptiness immeasurable rewards"

Master Dōeki says: "Text has two parts: first six verses separate hymns, latter two verses general hymns. Within the separate, three grades each have two verses." "Blazing wisdom marvelous light" - new edition says "blazing wisdom bodhisattva." Master Wŏnch'ŭk says: "Marking grounds' distinct names." "Great vigor" - below the ten perfections corresponding to ten grounds as usual can be known. "True wisdom conditioned tranquility expedient means" - new edition says "true wisdom extinction expedient wisdom." Master Dōeki says: "Four characters true wisdom, three characters provisional wisdom." "Attaining no-arising illuminating emptiness-existence completion" - new edition says "attaining no-arising principle illuminating emptiness-existence." Master Jizang says: "True characteristics contemplate emptiness. Expedient means illuminates existence. Hence saying attaining no-arising illuminating emptiness-existence completion." I say: "Someone reads this text as illuminating emptiness's existence." Master Wŏnch'ŭk says: "Again explaining two wisdoms. Attaining no-arising explains the above true wisdom. Illuminating emptiness-existence-emptiness completion explains subsequent wisdom universally illuminating true and conventional." "Supreme wisdom three truths self-attained clarity" - new edition says "hard-to-conquer bodhisattva attaining fundamental etc." Master Wŏnch'ŭk says: "True-conventional two wisdoms are hard to unite yet able to unite, hence called hard-to-conquer. Now this sutra's meaning comprehends true-conventional and ultimate meaning. Being able to comprehend is called supreme wisdom." "Empty-empty truth etc." - new edition says "empty-empty truth contemplation without dual characteristics transforming six paths none not identical." Master Wŏnch'ŭk says: "The fundamental record says: regarding ultimate truth emptiness there are two meanings: first person-emptiness, second dharma-emptiness, hence called empty-empty."