一　護国鈔三巻 - 翻刻

翻刻

【四十八頁上】
善思。慧光開士者。新云＿二善慧菩薩＿一。恆沙佛藏者。測云。謂
於＿二此地中＿一得＿二 四辯＿一。故恆沙佛三藏聖敎一念能了。灌頂
菩薩者。新云＿二法雲菩薩＿一。測云。華嚴云。譬如＿下輪王太子成＿二
就王相＿一。取＿二 四大海水＿一灌＿二子頂上＿一。即名爲＿中灌頂大王＿上。菩薩
亦如＿レ是。受職時諸佛以＿二智水＿一灌＿二是菩薩頂＿一。名＿二灌頂法王＿一。
是名＿三菩薩入＿二大智慧職地＿一。始入金剛等者。藏云。明＿二金剛
心＿一初達＿二堅固＿一故。云＿二始入金剛一切了＿一。二十九生者。三十
生留＿二 一生＿一佛地方盡。測釋＿二 二十九生＿一同＿レ藏。一切了者。斷＿二
除障＿一已了。或照＿レ境已了。賁云。惑障永無。照解圓極。名＿二
一切了＿一。等慧灌頂者。《割書：新云。不動善｜慧法雲地》除前餘習無明緣無明
習相故煩惱者。《割書：新云。除前所有無明｜習無明習相識俱轉》液云。前色心餘習。無明
緣故煩惱者。無明根本。餘惑所依。故名＿二緣故＿一也。藏云。無
明是舊煩惱。四住是客煩惱。二諦理窮等者。新云＿二 二諦理
圓無不盡＿一。藏云。能所竝冥境智俱寂。故云＿二理窮一切盡＿一。
液云。二諦理窮。即一切煩惱盡。
經。圓智乃至玅智存
圓智無相三界王者。新云＿二正覺無相三界王＿一。液云。圓智報

【四十八頁下】
身。無相法身。三界王應身。三十生盡等大覺者。《割書：新云。三十｜生盡智圓滿》
測云。於＿二 一切境＿一齊等而覺名＿二等大覺＿一。大寂無爲金剛藏
者。《割書：新云。寂照｜無爲眞解脱》一切報盡無極悲者。《割書：新云。大悲｜應現無與等》藏云。一切報
盡者。分段變易俱盡也。無極悲者。無緣大悲。液云。一切
報盡更無＿二所作＿一。唯以＿二無緣大悲＿一方便化＿レ物爲＿二佛事＿一。前諸
菩薩斷＿レ惑爲＿レ事。此以＿レ悲化爲＿レ事也。測以＿二初二句＿一爲＿二智
德＿一。以＿二次一句＿一爲＿二斷德＿一。以＿二決一句＿一爲＿二恩德＿一。第一義諦
常安穩者。《割書：新云。湛然｜不動常安穏》窮源盡性玅智存者。《割書：新云。光明｜遍照無所照》測云。
窮＿二生死俗源＿一。盡＿二涅槃眞性＿一成＿二玅覺智＿一。故言＿二玅智存＿一。液
云。窮＿レ眞盡＿レ俗玅智存也。《割書：私云。窮＿二流轉之源＿一盡＿二生死｜之性＿一。無相玅智獨得＿レ存歟。》
經。三賢乃至居淨土
私云。總結＿二 五易＿一歟。藏賁似＿レ之。住果報等者。藏云。住果報
者。住＿二分段變易《割書：■【国構えに考】易下疏｜有報字》土＿一也。又三賢。分段同居報土也。
十聖住＿二實報無障礙《割書：■【国構えに考】礙下疏｜有報字》土＿一。佛一人住＿二常寂光土＿一。一
切衆生暫住報等者。《割書：新云。一切有情皆暫｜住登金剛原常不動》藏云。前二皆是無
常生滅。測云。一切衆生雖＿レ無＿レ有＿レ始。而有＿二盡時＿一名＿二暫住
報＿一。唯佛一人有＿レ始無＿レ終名＿二居淨土＿一。

【四十九頁上】
輕。如來三業乃至訖偈
液云。此第三總結歎也。六行文四。初標＿レ敬。次二行歎＿二 三
業＿一次二行歎＿二益物＿一。後一行結。又云法王慈覆￣ハ身密也。口
說＿二其法＿一口密也。心智寂照￣ハ意密也。覆蓋大衆無量光者。
《割書：私云佛人中樹有＿下覆＿二｜護大衆＿一之慈光＿上歟》常口說法者。新云＿二口常說法＿一。
經。時諸大衆乃至無量果報
新云。爾時百萬億恆河沙大衆。聞佛世尊及波斯匿王說。
十四忍無量功德獲大德利。聞德法悟解德無生忍入於
正位。私云一往觀文似三類益。一者天梵鬼三趣得無
生忍。二者八部阿須輪轉身受道。三者三四五生等得
入正位。言證聖人性等者。即入正位者所得功德也。然
藏云。得益有＿二 三段＿一。初明＿二諸天人得益＿一。乃至下第二三趣獲
利。三生下第三得道延促不＿レ同。獲益遲疾。《割書：私云。天梵鬼三趣｜文既爲＿二 一類＿一。有＿二》
《割書：何深意＿一以｜爲＿二別類＿一。》液爲＿二 四益＿一。一聞慧益。《割書：時諸至＿二｜法利＿一》二得證道益。《割書：即於至＿二｜無生忍＿一》
三轉報益。《割書：八分至＿二｜受道＿一》四趣道益。《割書：三生至＿二果報＿一。私云。初聞慧益不＿レ｜順＿二經文意＿一。先總擧＿二諸得益＿一也》測
依＿二本記＿一爲＿二 七益＿一。一聞慧益。《割書：時諸至＿二｜功德蔵＿一》二思慧益。《割書：得大｜法利》三修
慧益。《割書：即於至＿二｜無生忍＿一》四現在安穩《割書：■【国構えに考】穩疏｜作樂》住。《割書：八部至＿二｜受道＿一》五正位。《割書：三生至＿二｜正位＿一》

【四十九頁下】
六淨眼位。《割書：證聖人性四字｜是二乘所得》七未來樂住。《割書：得一切無量報得＿二生報後｜報無量果＿一也。私云此亦》
《割書：未＿レ｜可》天王梵王者。液云。天￣ハ六欲天也。梵￣ハ十八梵也。三趣
得無生忍者。藏云。人天神三趣也。非＿二 三途＿一。三途不＿レ堪＿レ受＿レ
道故。液云。鬼神三趣等得＿二無生法忍＿一。準＿レ此言＿二 八難＿一者。
就＿二多分＿一爲＿レ言。不＿二必盡障＿一＿レ道也。測意云。非＿二 地上無生忍＿一。此
得＿二修慧＿一也。薩婆多宗不＿レ許＿三惡趣能得＿二修慧＿一。今大乘宗亦
得＿二修慧＿一。《割書：私云。文云＿二 三趣＿一不＿レ云＿二善惡＿一入得＿レ意異｜有＿二何過＿一乎。然山家不＿レ遮＿二惡趣得道＿一。》八部阿須輪王
者。諸師同云。四天王住下《割書：液云。由乾｜陀山中》有＿レ 四。一羅睺羅。二
毘摩質多羅。三波利。四毘樓闍。須彌山下有＿レ 四。一陀
《割書：■【国構えに考】陀疏｜作恐》㝹。二富樓摩。三波羅河。四兜牟樓。正住者。藏云。人
空正位十解已上。法空正位初地已上。液云。悟＿二無生理＿一
爲＿二正位＿一。
經。佛告諸得道乃至修行般若波羅蜜《割書：自下經文極難＿レ知故｜細牒＿レ經引＿二釋文＿一》
液云。大段第三。如來述讚文三。初述讚。二善男子是十下
勸修。三時諸下慶奉。《割書：私云。此彼分文釋義。液測大同。｜少異不＿レ遑＿二繁出＿一。隨＿レ宜示＿レ要。》
經。佛告諸得乃至分義功德
液云。初文二。前讚＿レ 人。二述＿レ說。得道果實天衆者。測云。聽

現代語訳

【四十八頁上】
善思せよ。慧光開士とは、新本では善慧菩薩と云う。恒沙仏蔵とは、測師は云う「謂くこの地中において四弁を得る。ゆえに恒沙仏三蔵聖教を一念で能く了す」と。灌頂菩薩とは、新本では法雲菩薩と云う。測師は云う「華厳は云う、譬えば輪王太子が王相を成就し、四大海水を取って子の頂上に灌ぐ。即ち灌頂大王と名づくるが如し。菩薩も亦このようで、受職の時に諸仏は智水をもってこの菩薩の頂に灌ぎ、灌頂法王と名づく。これを菩薩が大智慧職地に入ると名づく」と。始入金剛等とは、蔵師は云う「金剛心を明かし、初めて堅固に達するゆえ。始入金剛一切了と云う」と。二十九生とは、三十生のうち一生を留めて仏地にして方に尽くす。測師の二十九生の釈は蔵師と同じ。一切了とは、除障を断じ已って了する。或いは境を照らし已って了する。賁師は云う「惑障永くなく、照解円極なり。一切了と名づく」と。等慧灌頂とは（新本では「不動善慧法雲地」）、前の余習無明縁無明習相故煩悩を除くとは（新本では「除前所有無明習無明習相識倶転」）、液師は云う「前の色心余習。無明縁故煩悩とは、無明根本。余惑の所依。ゆえに縁故と名づく」と。蔵師は云う「無明はこれ旧煩悩。四住はこれ客煩悩」と。二諦理窮等とは、新本では二諦理円無不尽と云う。蔵師は云う「能所並びに冥じ、境智倶に寂なり。ゆえに理窮一切尽と云う」と。液師は云う「二諦理窮。即ち一切煩悩尽くす」と。

経文：円智　乃至　妙智存

円智無相三界王とは、新本では正覚無相三界王と云う。液師は云う「円智は報

【四十八頁下】
身。無相は法身。三界王は応身」と。三十生尽等大覚とは（新本では「三十生尽智円満」）、測師は云う「一切境に於いて斉等にして覚るを等大覚と名づく」と。大寂無為金剛蔵とは（新本では「寂照無為真解脱」）、一切報尽無極悲とは（新本では「大悲応現無与等」）、蔵師は云う「一切報尽とは、分段変易倶に尽くすなり。無極悲とは、無縁大悲」と。液師は云う「一切報尽して更に所作なし。ただ無縁大悲をもって方便に物を化して仏事となす。前の諸菩薩は惑を断ずるを事とす。これは悲化をもって事とするなり」と。測師は初の二句を智徳となし、次の一句を断徳となし、後の一句を恩徳となす。第一義諦常安穏とは（新本では「湛然不動常安穏」）、窮源尽性妙智存とは（新本では「光明遍照無所照」）、測師は云う「生死俗源を窮め、涅槃真性を尽くして妙覚智を成ず。ゆえに妙智存と言う」と。液師は云う「真を窮め俗を尽くして妙智存するなり（私は云う、流転の源を窮め、生死の性を尽くす。無相妙智独り存することを得るか）」と。

経文：三賢　乃至　居浄土

私は云う「総じて五易を結ぶか」と。蔵師・賁師も似る。住果報等とは、蔵師は云う「住果報とは、分段変易（疏には「報」字あり）土に住するなり。また三賢は分段同居報土なり。十聖は実報無障礙（疏には「報」字あり）土に住す。仏一人は常寂光土に住す」と。一切衆生暫住報等とは（新本では「一切有情皆暫住登金剛原常不動」）、蔵師は云う「前の二は皆これ無常生滅なり」と。測師は云う「一切衆生は始めあることなしといえども、而も尽きる時ありて暫住報と名づく。ただ仏一人は始めありて終わりなく、居浄土と名づく」と。

【四十九頁上】
経文：如来三業　乃至　訖偈

液師は云う「この第三総結嘆なり。六行の文四つ。初めに敬を標す。次の二行は三業を嘆ず。次の二行は益物を嘆ず。後の一行は結す。また云う、法王慈覆は身密なり。口にその法を説くは口密なり。心智寂照は意密なり」と。覆蓋大衆無量光とは（私は云う、仏は人中の樹にして大衆を覆護する慈光ありか）、常口説法とは、新本では口常説法と云う。

経文：時諸大衆　乃至　無量果報

新本は云う「爾の時百万億恒河沙大衆、仏世尊及び波斯匿王の十四忍無量功徳を説くを聞いて大徳利を獲たり。徳法を聞いて悟解徳無生忍に入りて正位に於いてす」と。私は云う「一往文を観るに三類の益に似る。一つは天梵鬼三趣が無生忍を得る。二つは八部阿須輪が転身受道する。三つは三四五生等が正位に入ることを得る。証聖人性等と言うは、即ち正位に入る者の所得の功徳なり。然るに蔵師は云う、得益に三段あり。初めに諸天人得益を明かす。乃至下第二三趣獲利。三生下第三得道延促同じからず。獲益遅疾（私は云う、天梵鬼三趣の文既に一類となす。何の深意ありて別類となすか）」と。液師は四益となす。一に聞慧益（時諸至法利）。二に得証道益（即於至無生忍）。三に転報益（八分至受道）。四に趣道益（三生至果報。私は云う、初の聞慧益は経文の意に順わず。先ず総じて諸得益を挙ぐるなり）。測師は本記に依って七益となす。一に聞慧益（時諸至功徳蔵）。二に思慧益（得大法利）。三に修慧益（即於至無生忍）。四に現在安穏（疏では「楽」）住（八部至受道）。五に正位（三生至正位）。

【四十九頁下】
六に浄眼位（証聖人性四字はこれ二乗の所得）。七に未来楽住（得一切無量報、生報後報無量果を得るなり。私は云う、これも亦未だし難し）。天王梵王とは、液師は云う「天は六欲天なり。梵は十八梵なり」と。三趣得無生忍とは、蔵師は云う「人天神三趣なり。三途に非ず。三途は道を受くるに堪えざるがゆえ」と。液師は云う「鬼神三趣等無生法忍を得る。これに準じて八難と言うは、多分に就いて言をなす。必ずしも尽く道を障えざるなり」と。測師の意は云う「地上の無生忍に非ず。これは修慧を得るなり。薩婆多宗は悪趣が修慧を得ることを許さず。今大乗宗も亦修慧を得る（私は云う、文に三趣と云いて善悪と云わず。意を入れ得るに異なる何の過ありや。然るに山家は悪趣得道を遮さず）」と。八部阿須輪王とは、諸師同じく云う「四天王の住下（液師は云う、乾陀山中）に四つあり。一に羅睺羅。二に毘摩質多羅。三に波利。四に毘楼遮。須弥山下に四つあり。一に陀（疏では「恐」）摩。二に富楼摩。三に波羅河。四に兜牟楼」と。正住とは、蔵師は云う「人空正位は十解已上。法空正位は初地已上」と。液師は云う「無生理を悟るを正位となす」と。

経文：仏告諸得道　乃至　修行般若波羅蜜（ここから経文極めて知り難きゆえ細かに経を牒して釈文を引く）

液師は云う「大段第三。如来述讃の文三つ。初めに述讃。二に善男子是十下勧修。三に時諸下慶奉（私は云う、この彼の分文釈義、液師・測師大いに同じ。少異繁出に遑あらず。宜しきに随って要を示す）」と。

経文：仏告諸得　乃至　分義功徳

液師は云う「初文二つ。前に人を讃ず。二に説を述ぶ」と。得道果実天衆とは、測師は云う「聴

英語訳

【Page 48 Upper】
Think well on this. The Kaikōkaishi (Wisdom-Light Bodhisattva) is called Zenchikebosatsu (Good Wisdom Bodhisattva) in the new version. Regarding "Gōsha Butsuzō" (Buddha-treasures numerous as the sands of the Ganges), Master Soku says: "In this stage, one attains the four eloquences, therefore one can comprehend in a single thought the sacred teachings of the Buddha's Tripiṭaka numerous as the sands of the Ganges." The Kanjō Bosatsu (Consecration Bodhisattva) is called Hōun Bosatsu (Dharma Cloud Bodhisattva) in the new version. Master Soku says: "The Huayan states: 'Just as when a crown prince of a wheel-turning king achieves royal characteristics and water from the four great seas is taken to pour upon the crown of the prince's head, he is immediately called the Consecrated Great King. The bodhisattva is likewise - at the time of receiving office, the buddhas pour wisdom-water upon this bodhisattva's crown and name him Consecrated Dharma King. This is called the bodhisattva entering the Great Wisdom Office Stage.'" Regarding "Beginning to Enter the Diamond, etc.," Master Zō says: "This clarifies the diamond mind initially reaching firmness, therefore it says 'Beginning to Enter the Diamond, Understanding All.'" The twenty-nine lifetimes refers to leaving one lifetime out of thirty lifetimes, with the Buddha stage completing them all. Master Soku's explanation of the twenty-nine lifetimes is the same as Master Zō's. "Understanding all" means having completed the elimination of obstructions, or having completed the illumination of objects. Master Hin says: "Mental obstructions are permanently absent, illuminating understanding is perfectly complete - this is called 'Understanding All.'" Regarding "Equal Wisdom Consecration" (the new version says "Immovable Good Wisdom Dharma Cloud Stage"), removing the previous remaining habits of ignorance-conditioning and ignorance-habit characteristics causing afflictions (the new version says "removing previous existing ignorance habits, ignorance-habit characteristics, consciousness all transforming"), Master Eki says: "The previous remaining habits of form and mind. Ignorance-conditioning afflictions refer to ignorance as the fundamental root, the support of other delusions, therefore called 'conditioning cause.'" Master Zō says: "Ignorance consists of old afflictions; the four abodes consist of guest afflictions." Regarding "the principle of the two truths being exhausted, etc.," the new version says "the principle of the two truths is perfect with nothing unexhausted." Master Zō says: "Subject and object both merge into obscurity,境 and wisdom are both tranquil, therefore it says 'principle exhausted, all complete.'" Master Eki says: "The principle of the two truths being exhausted means all afflictions are extinguished."

Sūtra: "Perfect Wisdom... to... Subtle Wisdom Remains"

Perfect wisdom without characteristics, king of the three realms - the new version says "Perfect Enlightenment without characteristics, king of the three realms." Master Eki says: "Perfect wisdom is the reward

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body; without characteristics is the dharma body; king of the three realms is the response body." Regarding "thirty lifetimes completed, equal great enlightenment" (the new version says "thirty lifetimes completed, wisdom perfected"), Master Soku says: "Enlightening equally regarding all realms is called 'equal great enlightenment.'" Regarding "great tranquility, non-action, diamond treasury" (the new version says "tranquil illumination, non-action, true liberation"), regarding "all rewards exhausted, limitless compassion" (the new version says "great compassion manifesting responses, none can equal"), Master Zō says: "All rewards exhausted means both conditioned existence and inconceivable transformation are both exhausted. Limitless compassion refers to objectless great compassion." Master Eki says: "All rewards being exhausted means there are no more tasks to be done; only through objectless great compassion does one skillfully transform beings as Buddha-work. The previous bodhisattvas made eliminating delusions their work; this one makes compassionate transformation their work." Master Soku takes the first two lines as wisdom-virtue, the next line as elimination-virtue, and the final line as compassion-virtue. Regarding "the ultimate truth is constantly secure" (the new version says "pellucidly immovable, constantly secure"), regarding "exhausting the source, completing nature, subtle wisdom remains" (the new version says "light pervading illumination with nothing illuminated"), Master Soku says: "Exhausting the mundane source of birth and death, completing the true nature of nirvana achieves subtle enlightened wisdom, therefore it says 'subtle wisdom remains.'" Master Eki says: "Exhausting the true, completing the mundane, subtle wisdom remains (I say: exhausting the source of transmigration, completing the nature of birth and death - does the characteristicless subtle wisdom alone remain?)."

Sūtra: "Three Worthies... to... Dwelling in Pure Land"

I say: "Does this generally conclude the five stages?" Masters Zō and Hin seem similar. Regarding "dwelling in karmic reward, etc.," Master Zō says: "Dwelling in karmic reward means dwelling in the lands of conditioned segments and inconceivable transformation (the commentary has the character 'reward'). Also, the three worthies dwell in the reward land of conditioned segments together. The ten sages dwell in the true reward unobstructed (the commentary has the character 'reward') land. Buddha alone dwells in the constantly tranquil light land." Regarding "all sentient beings temporarily dwelling in reward, etc." (the new version says "all sentient beings all temporarily dwell, ascending the diamond plain, constantly immovable"), Master Zō says: "The previous two are all impermanent birth and death." Master Soku says: "All sentient beings, though having no beginning, yet have a time of ending, called 'temporarily dwelling in reward.' Only Buddha alone has a beginning but no end, called 'dwelling in pure land.'"

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Sūtra: "Tathāgata's Three Actions... to... Concluding Verse"

Master Eki says: "This is the third general concluding praise. Six lines of text in four parts: first establishing reverence, next two lines praising the three actions, next two lines praising benefiting beings, final line concluding. Also saying 'the Dharma King's compassionate covering' is body-secret; 'the mouth speaking the dharma' is speech-secret; 'mind-wisdom tranquil illumination' is mind-secret." Regarding "covering and protecting the great assembly with limitless light" (I say: Buddha is like a tree among humans, having compassionate light that covers and protects the great assembly?), "constantly speaking dharma with the mouth" - the new version says "the mouth constantly speaks dharma."

Sūtra: "At that time the great assembly... to... limitless karmic rewards"

The new version says: "At that time the great assembly of a hundred million koṭi Ganges sands, hearing Buddha the World-Honored One and King Prasenajit explain the fourteen tolerances and limitless merit, gained great virtue and benefit. Hearing the virtue-dharma and awakening to understanding virtue, they entered the no-birth tolerance and entered the correct position." I say: "Observing the text generally, it seems like three categories of benefit: first, the three destinies of gods, Brahmā, and spirits attain no-birth tolerance; second, the eight divisions and asuras undergo bodily transformation and receive the Way; third, those in three, four, five lifetimes, etc., attain entry into the correct position. What is called 'certifying the nature of sages, etc.' refers to the merit obtained by those entering the correct position. However, Master Zō says there are three sections of attaining benefit: first clarifying gods and humans attaining benefit; down to the second, the three destinies gaining benefit; from 'three lifetimes' down, the third, attaining the Way with varying speed, gaining benefits sooner or later (I say: the text of the three destinies of gods, Brahmā, and spirits is already made into one category - what deep meaning is there in making them separate categories?)." Master Eki makes four benefits: first, hearing-wisdom benefit (from 'at that time the assembly' to 'dharma benefit'); second, attaining certification-Way benefit (from 'immediately thereupon' to 'no-birth tolerance'); third, transformation-reward benefit (from 'eight divisions' to 'receiving the Way'); fourth, proceeding-to-Way benefit (from 'three lifetimes' to 'karmic rewards' - I say the initial hearing-wisdom benefit does not accord with the sūtra text's meaning; first it generally raises all those attaining benefits). Master Soku, following the original record, makes seven benefits: first, hearing-wisdom benefit (from 'at that time the assembly' to 'merit treasury'); second, thinking-wisdom benefit ('attaining great dharma benefit'); third, cultivation-wisdom benefit (from 'immediately thereupon' to 'no-birth tolerance'); fourth, present peaceful (the commentary says 'joyful') dwelling (from 'eight divisions' to 'receiving the Way'); fifth, correct position (from 'three lifetimes' to 'correct position');

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sixth, pure eye position (the four characters 'certifying sage-nature' are what the two vehicles attain); seventh, future joyful dwelling (attaining all limitless rewards, gaining birth-rewards, subsequent-rewards, and limitless fruits - I say this is also still undecidable). Regarding god-kings and Brahmā-kings, Master Eki says: "Gods refer to the six desire-realm gods; Brahmā refers to the eighteen Brahmā heavens." Regarding the three destinies attaining no-birth tolerance, Master Zō says: "The three destinies of humans, gods, and spirits - not the three evil paths, as the three evil paths are not capable of receiving the Way." Master Eki says: "Spirits and gods, these three destinies, etc., attain no-birth dharma tolerance. Based on this, saying 'eight difficulties' refers to speaking about the majority - it doesn't necessarily completely obstruct the Way." Master Soku's meaning says: "This is not the no-birth tolerance of the ground levels; this attains cultivation-wisdom. The Sarvāstivāda school does not permit evil destinies to attain cultivation-wisdom; now the Mahāyāna school also attains cultivation-wisdom (I say: the text says 'three destinies' without saying 'good and evil' - what fault is there in accepting different meanings? However, the Tiantai school does not obstruct evil destinies from attaining the Way)." Regarding the eight divisions and asura kings, all masters agree: "Below where the four heavenly kings dwell (Master Eki says: in Mount Gandhamādana) there are four: first Rāhu; second Vimalacitra; third Pāli; fourth Virūḍhaka. Below Mount Sumeru there are four: first Dānava (the commentary says 'perhaps'); second Puloman; third Pārāvata; fourth Thaumallū." Regarding correct dwelling, Master Zō says: "The correct position of person-emptiness is from the ten understandings upward; the correct position of dharma-emptiness is from the first ground upward." Master Eki says: "Awakening to the principle of no-birth is called the correct position."

Sūtra: "Buddha told those who had attained the Way... to... practicing prajñāpāramitā" (From here the sūtra text is extremely difficult to understand, therefore carefully citing the sūtra and quoting commentary)

Master Eki says: "Great section three: the Tathāgata's述讃 text has three parts: first describing and praising; second from 'Good sons, these ten...' down, exhortation to practice; third from 'At that time the assembly...' down, celebrating compliance (I say: the division of text and interpretation of meaning here, Masters Eki and Soku are largely the same, with minor differences not having leisure to elaborate extensively; showing the essentials as appropriate)."

Sūtra: "Buddha told those who had attained... to... the merit of divisions and meanings"

Master Eki says: "The initial text has two parts: first praising the people, second describing the teaching." Regarding "those who attained the Way, the fruition-reality, heavenly assembly," Master Soku says: "Those listening