一　護国鈔三巻 - 翻刻

翻刻

【五十四頁上】
如是觀察化利衆生。諸師同云略答。測云。此如幻者。自
有＿二兩釋＿一。一云能化所化皆是依他而非＿レ實。故說＿二之如幻＿一。
因緣所生法皆是空。故說＿二之如幻＿一。如諸般若下答文中皆
準＿レ此釋。
經。衆生識初乃至爲若此
測云。第二廣中有＿レ 二。初明＿二所化如幻＿一。後大王若菩薩下
明＿二能化如幻＿一。
經。衆生識乃至幻諦衆生
測云。就所化文中別有＿レ 二。先釋。後一切幻化下。總結＿二如
幻＿一。又云釋＿二 七種假＿一。即分爲＿レ 七。言＿二 七假＿一者。一法假。二受
假。三名假。四相續假。五相待假。六緣成假。七因生假。賁
同＿レ之。液云。廣答文六。一法假。二受假。三名假。四相續假。
五相待假。六因成假。
經。衆生識乃至實識法
新云。然諸有情於久遠劫初刹那識異於木石。生得染淨
各自能爲無量無數染淨識本。從初刹那不可說劫乃至
金剛終一刹那。有不可說不可說識。生說《割書：■【国構えに考】說經｜作諸》有情色

【五十四頁下】
心二法。色名色蘊心名四蘊。皆積聚性隱覆眞實。又云。
堅持名地津潤名水煗性名火輕動名風。生五識處名五
色根。如是展轉一色一心生不可說無量色心皆如幻故。
測云。第一明＿二法假＿一文別有＿レ 二。初正明＿二法假＿一。後大王凡夫
下。凡聖取＿レ境勝劣差別。液云。初明＿二法識＿一。二明＿二所起善惡＿一。
三色下正明＿レ假。衆生識者。液云。總標＿二諸識＿一此有＿二兩釋＿一。一
眞諦三藏總立＿二 九識＿一。一阿摩羅識。眞如本覺爲＿レ性。在纏
名＿二如來藏＿一。出纏名＿二法身＿一。阿摩羅識此云＿二無垢識＿一。餘之八
識大同＿二諸師＿一。二慈恩三藏但立＿二 八識＿一。阿摩羅者第八識
淨分。初一念識至＿二善識＿一。測云。初一念識異木石者。隨生＿二
何處＿一。受生刹那初一念識。正名＿二受生識＿一。唯是異熟自性分
別異＿二於木石＿一。無＿二强分別＿一。生得善惡等者。明＿二善惡種子識＿一。
若具分別具＿二 三熏習＿一。一名言熏習。二有支熏習。三我見熏
習。《割書：云云》液意云。初一念識者明＿二報識＿一也。衆生過去無明
招＿二今五果＿一故名＿二報識＿一。身異＿二木石＿一也。生得善等者。明＿下新
起＿二善惡＿一識＿上也。遇＿二善緣＿一故生＿レ善。遇＿二惡緣＿一故生＿レ惡。前念
惡識與＿二後念惡識＿一爲＿レ因。善亦然。即同類因也。《割書：已上二師以＿二｜諸趣初生之》

【五十五頁上】
《割書：心＿一釋＿二生死本際之識＿一。｜今按＿二文理＿一此釋未＿レ可。》測出＿二自釋＿一了。又出＿二 一解＿一云。若依＿二本
記＿一。生得善惡者。由＿レ有＿二如來藏＿一故有＿二避＿レ苦求＿レ樂之心＿一。此
心從＿二本性＿一而有。不＿レ由＿二外緣＿一故言＿二生得＿一。背＿レ理成＿レ妄。妄故
興＿レ惡亦《割書：■【国構えに考】亦下疏｜有生字》得。不＿レ由《割書：■【国構えに考】由下當｜有他字》也。藏云。初一念識。生得善
生得惡。惡爲＿二無量惡本乃至地獄＿一。善爲＿二無量善《割書：■【国構えに考】本乃至地｜獄至＿二無量》
《割書：善＿一疏文大異。今試記。｜識本善爲無量善識本。》本乃至金剛菩薩＿一。解者不＿レ同。不＿レ能＿二具
出＿一。今且依＿レ經以釋。涅槃經云。如＿二雪山藥＿一如＿レ是一味隨＿二其
流處＿一有＿二種種味＿一。其藥眞味停留在＿レ山。猶如＿二滿月＿一。合＿レ譬云。
一味者譬＿二佛性＿一。以＿二煩惱＿一故出＿二種種味＿一。所＿レ謂地獄畜生等。
今謂一味者。即是無所得不二之眞性也。復云。如＿レ是一
味隨＿二其流處＿一有＿二種種味異＿一者。依＿二無所得眞性＿一起＿二有所得
妄想＿一。即成＿二無明煩惱＿一。起＿レ業成＿二 六道報＿一也。又大品云。諸法
無所有如＿レ是有。如＿レ是有如＿レ無＿二所有＿一。是事不＿レ知。名爲＿二無
明＿一。實相與＿二無明住地＿一本來無＿二前後＿一。但衆生於＿二無所有中＿一。
横生＿二《割書：■【国構えに考】生疏｜作起》憶想分別＿一。長流＿二惡《割書：■【国構えに考】惡疏｜作六》道＿一。返＿レ《割書：■【国構えに考】返疏｜作變字》迷得＿レ
解。知＿二煩惱本來是涅槃＿一。有＿二何初後＿一。故此經云＿二初一念識
發＿一《割書：■【国構えに考】發疏作支｜字屬上句》本識解＿レ性故異＿二木石＿一耳。文云＿二生得善生得

【五十五頁下】
惡＿一者。緣＿二善境界＿一起＿二於識善＿一。此識善則從＿二自性眞實善正
因＿一所＿レ生。復緣＿二善事＿一而起＿二此識＿一則善也。若緣＿二惡境＿一起＿二於
識惡＿一此識惡。則從＿二無明熏習生因＿一所＿レ生。復緣＿二惡事＿一而
起＿二此識＿一。則名＿レ惡也。一卷云所＿レ言識初一念者。此經雖＿レ不＿レ
說＿二流來＿一。而明＿二識之源始＿一。即流來之義也。生得善生得惡
者。始起＿二 一念＿一異＿二乎木石＿一。是知性則冥與＿レ理扶便名＿二理善＿一。
又釋云。又一念之識即有＿二避苦求樂之性＿一。名爲＿レ理。即此善
爲＿二佛正因＿一。生得惡者。即一念無明竝非＿二修習所＿一＿レ得。故名＿二
生得＿一也。由＿二此無明＿一能生＿二衆惡＿一。故名爲＿二無量惡識之本＿一。
由＿二此一念知性＿一能生＿二知見之解及諸功德＿一。故名＿二無量識
之本＿一。賁云。有說初識如＿二 四卷楞伽第一云＿一。識有＿二 三種相＿一。
謂＿二轉相業相眞相＿一。言＿二眞相＿一者。海東法師云。本覺眞心不＿レ
藉＿二妄緣＿一名＿二自眞相＿一。業轉如＿レ次也。又起信論說＿二業轉現＿一大
同＿二楞伽＿一。名少有＿レ別。海東解云。言＿二業相＿一者。根本無明起＿レ静
令＿レ動。動爲＿二業識＿一。極微細故。言＿二轉相＿一者。是能見相。依＿二前業
相＿一轉成＿二能緣＿一。雖＿レ有＿二能緣＿一而未＿レ顯＿二現《割書：■【国構えに考】疏｜無現》所緣境＿一故。言＿二
現相＿一者。即境界相。依＿二前轉相＿一能現＿レ境故。最初業識自下

現代語訳

【五十四頁上】
「このように観察して衆生を教化し利益する」と。諸師は同じく略答と云う。測師は云う「この如幻について、自ら二釈がある。一つは、能化・所化は皆依他であって実でない。故にこれを如幻と説く。因縁所生の法は皆空である。故にこれを如幻と説く。諸般若下の答文中の如く、皆この釈に準じる」と。

経文：衆生識初　乃至　為若此

測師は云う「第二広中に二つあり。初めに所化如幻を明かし、後に大王若菩薩下で能化如幻を明かす」と。

経文：衆生識　乃至　幻諦衆生

測師は云う「所化の文について別に二つある。先ず釈し、後に一切幻化下で総じて如幻を結ぶ。また七種仮を釈すと云い、すなわち七つに分ける。七仮とは、一に法仮、二に受仮、三に名仮、四に相続仮、五に相待仮、六に縁成仮、七に因生仮である」と。賁師も同じ。液師は云う「広答の文に六つ。一に法仮、二に受仮、三に名仮、四に相続仮、五に相待仮、六に因成仮」と。

経文：衆生識　乃至　実識法

新本は云う「しかるに諸有情は久遠劫において初刹那の識は木石と異なり、生まれながらにして染浄を得て各自能く無量無数の染浄識の本となる。初刹那から不可説劫乃至金剛終一刹那まで、不可説不可説の識がある。諸有情の色

【五十四頁下】
心二法を生ずと説く。色を色蘊と名づけ、心を四蘊と名づける。皆積聚の性にして真実を隠覆する。また云う『堅持を地と名づけ、津潤を水と名づけ、煖性を火と名づけ、軽動を風と名づける。五識処を生ずるを五色根と名づける。このように展転して一色一心が不可説無量の色心を生じ、皆如幻の故である』」と。測師は云う「第一法仮を明かす文に別に二つある。初めに正しく法仮を明かし、後に大王凡夫下で凡聖が境を取る勝劣差別を述べる」と。液師は云う「初めに法識を明かし、二に所起の善悪を明かし、三に色下で正しく仮を明かす」と。衆生識については、液師は云う「総じて諸識を標する。これに二釈がある。一つは真諦三蔵が総じて九識を立てる。一に阿摩羅識。真如本覚を性とする。在纏では如来蔵と名づけ、出纏では法身と名づける。阿摩羅識はこれを無垢識と云う。残りの八識は大いに諸師と同じ。二つは慈恩三蔵はただ八識を立てる。阿摩羅は第八識の浄分である」と。初一念識から善識に至るまで、測師は云う「初一念識が木石と異なるとは、どこに生まれようとも、受生刹那の初一念識を正しく受生識と名づける。ただこれは異熟自性分別にして木石と異なり、強い分別はない。生得善悪等は、善悪種子識を明かす。もし具に分別すれば三熏習を具える。一に名言熏習、二に有支熏習、三に我見熏習である」と。液師の意は云う「初一念識は報識を明かすなり。衆生の過去の無明が今の五果を招く故に報識と名づける。身が木石と異なるなり。生得善等は、新しく起こる善悪の識を明かすなり。善縁に遇う故に善を生じ、悪縁に遇う故に悪を生ずる。前念の悪識が後念の悪識の因となる。善もまた然り。すなわち同類因なり」と（以上二師は諸趣初生の

【五十五頁上】
心をもって生死本際の識を釈する。今文理を按ずるに、この釈は未だ可とすべからず）。測師は自釈を出し了り、また一解を出して云う「もし本記に依れば、生得善悪とは、如来蔵があることによって苦を避け楽を求める心がある。この心は本性から有り、外縁によらない故に生得と言う。理に背いて妄となり、妄なる故に悪を興すこともまた得る。他によらざるなり」と。蔵師は云う「初一念識、生得善、生得悪。悪は無量悪の本となり乃至地獄に至り、善は無量善の本となり乃至金剛菩薩に至る」と。解者同じからず。具に出すこと能わず。今は且つ経に依って以て釈す。涅槃経は云う「雪山の薬の如く、このように一味であっても、その流処に随って種々の味がある。その薬の真味は山に停留し、満月の如し」と。譬えを合わせて云う「一味は仏性を譬える。煩悩をもっての故に種々の味を出す。いわゆる地獄・畜生等である」と。今謂うに、一味とは、すなわちこれは無所得不二の真性なり。復た云う「このように一味であってもその流処に随って種々の味異がある」とは、無所得真性に依って有所得の妄想を起こし、すなわち無明煩惱となり、業を起こして六道の報となるなり。また大品は云う「諸法は無所有なり、このように有り。このように有ること無所有の如し。この事を知らざるを無明と名づける」と。実相と無明住地は本来前後なし。ただ衆生は無所有中において、横に憶想分別を生じ、長く悪道に流る。迷いを返して解を得て、煩惱は本来これ涅槃なるを知れば、何の初後かあらん。故にこの経は云う「初一念識発す」と。本識は性を解する故に木石と異なるのみ。文に「生得善・生得

【五十五頁下】
悪」と云うは、善境界を縁じて識善を起こす。この識善は則ち自性真実善正因から生じる。復た善事を縁じて而もこの識を起こせば則ち善なり。もし悪境を縁じて識悪を起こせば、この識悪は則ち無明熏習生因から生じる。復た悪事を縁じて而もこの識を起こせば、則ち悪と名づけるなり。一巻は云う「いわゆる識初一念とは、この経は流来を説かざると雖も、而も識の源始を明かす。すなわち流来の義なり。生得善・生得悪とは、始めて一念を起こして木石と異なる。これ知るべし、性は則ち冥に理と扶けて便ち理善と名づける」と。また釈して云う「また一念の識はすなわち苦を避け楽を求める性があり、これを理と名づける。すなわちこの善が仏の正因となる。生得悪とは、すなわち一念の無明であり、並びに修習の所得に非ず。故に生得と名づけるなり。この無明によって能く衆悪を生ず。故に無量悪識の本と名づける。この一念知性によって能く知見の解及び諸功徳を生ず。故に無量識の本と名づける」と。賁師は云う「ある説では初識は四巻楞伽第一に云うが如し。識に三種の相がある。いわゆる転相・業相・真相である。真相と言うは、海東法師は云う『本覚真心は妄縁を藉りずして自真相と名づける』と。業・転は次の如し」と。また起信論は業・転・現を説き、大いに楞伽と同じ。名は少し別がある。海東の解は云う「業相と言うは、根本無明が静を起こして動ならしむ。動を業識とする。極めて微細なる故なり。転相と言うは、これ能見相なり。前の業相に依って転じて能縁となる。能縁ありと雖も而も未だ所縁境を顕現せざる故なり。現相と言うは、すなわち境界相なり。前の転相に依って能く境を現ずる故なり。最初の業識自り下

英語訳

【Page 54 Upper】
"Thus observing and transforming to benefit sentient beings." All masters alike call this a brief answer. Master Soku says: "Regarding this 'like illusion,' there are naturally two explanations. First: both that which transforms and that which is transformed are all dependent [on conditions] and not real. Therefore they are explained as 'like illusion.' All dharmas born from causes and conditions are empty. Therefore they are explained as 'like illusion.' As in the answer text under 'all prajñās' below, all should be explained according to this interpretation."

Sūtra: "Sentient beings' consciousness initially... to... such as this"

Master Soku says: "In the second extensive [explanation] there are two parts: first clarifying that the transformed are like illusion, then from 'Great King, if bodhisattvas' down, clarifying that those who transform are like illusion."

Sūtra: "Sentient beings' consciousness... to... illusory truth sentient beings"

Master Soku says: "Regarding the text on the transformed, there are separately two parts: first explanation, then from 'all phantom transformations' down, generally concluding 'like illusion.' Also explaining the seven kinds of provisional [existence], dividing into seven. The seven provisionals are: first, dharma-provisional; second, experience-provisional; third, name-provisional; fourth, continuity-provisional; fifth, relative-provisional; sixth, condition-formed provisional; seventh, cause-produced provisional." Master Bun agrees. Master Eki says: "The extensive answer text has six parts: first, dharma-provisional; second, experience-provisional; third, name-provisional; fourth, continuity-provisional; fifth, relative-provisional; sixth, cause-formed provisional."

Sūtra: "Sentient beings' consciousness... to... real consciousness dharmas"

The new version says: "However, all sentient beings in distant kalpas—the initial moment of consciousness differs from wood and stone. Being born with defilement and purity, each is able to become the root of immeasurable countless defiled and pure consciousnesses. From the initial moment through unspeakable kalpas up to the vajra's final moment, there are unspeakable unspeakable consciousnesses. They generate what is explained as sentient beings'

【Page 54 Lower】
two dharmas of form and mind. Form is called the form aggregate, mind is called the four aggregates. All have the nature of accumulation, concealing the true reality. It also says: 'Firmness and support are called earth, moisture is called water, warm nature is called fire, lightness and movement are called wind. What generates the five consciousness-places is called the five form-faculties. Thus through successive transformation, one form and one mind generate unspeakable immeasurable forms and minds, all being like illusion.'" Master Soku says: "In the first clarification of dharma-provisional, the text has separately two parts: first correctly clarifying dharma-provisional, then from 'Great King, ordinary people' down, [explaining] the superior-inferior differences in how ordinary and sage beings grasp objects." Master Eki says: "First clarifying dharma-consciousness, second clarifying the arising good and evil, third from 'form' down correctly clarifying provisional [existence]." Regarding sentient beings' consciousness, Master Eki says: "Generally marking all consciousnesses. This has two explanations. First, Master Paramārtha generally establishes nine consciousnesses. First, the amala consciousness, having true-suchness original enlightenment as its nature. When entangled it's called tathāgatagarbha; when liberated it's called dharmakāya. Amala consciousness means 'stainless consciousness.' The remaining eight consciousnesses are largely the same as [taught by] various masters. Second, Master Cien establishes only eight consciousnesses. Amala is the pure aspect of the eighth consciousness." From the initial moment of consciousness to good consciousness, Master Soku says: "That the initial moment of consciousness differs from wood and stone means: wherever one is born, the initial moment of consciousness at the moment of receiving birth is correctly called 'birth-receiving consciousness.' This is only the nature-discrimination of retribution, differing from wood and stone, without strong discrimination. 'Inborn good and evil, etc.' clarifies good and evil seed-consciousnesses. If fully discriminated, it includes three perfumings: first, name-word perfuming; second, existential-link perfuming; third, self-view perfuming." Master Eki's meaning says: "The initial moment of consciousness clarifies retribution-consciousness. Sentient beings' past ignorance attracting present five fruits is called retribution-consciousness. The body differs from wood and stone. 'Inborn good, etc.' clarifies newly arising good and evil consciousnesses. Meeting good conditions generates good; meeting evil conditions generates evil. Previous moments of evil consciousness become causes for subsequent moments of evil consciousness. Good is likewise. This is same-type causation" (The above two masters explain the consciousness of the original limit of birth and death through the minds of initial birth in various destinies.

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Examining the text and principle now, this explanation is not yet acceptable). Master Soku presents his own explanation and also presents another interpretation, saying: "If following the original record, 'inborn good and evil' means that due to having tathāgatagarbha, there is a mind that avoids suffering and seeks pleasure. This mind exists from original nature, not depending on external conditions, therefore called 'inborn.' Going against principle becomes delusion; being deluded, one also generates evil. Not depending on others either." Master Zō says: "Initial moment consciousness, inborn good, inborn evil. Evil becomes the root of immeasurable evil extending to hell; good becomes the root of immeasurable good extending to vajra bodhisattvas." Interpreters differ. Unable to present all completely. Now following the sūtra for explanation. The Nirvana Sūtra says: "Like the medicine of Snow Mountain—thus being one taste, according to where it flows there are various tastes. The medicine's true taste remains on the mountain, like the full moon." Combining the analogy: "One taste analogizes Buddha-nature. Due to afflictions, it produces various tastes—namely hell, animals, etc." I say now: one taste is precisely the unattainable, non-dual true nature. Again saying: "Thus one taste, according to where it flows having various different tastes" means: depending on unattainable true nature, arising attainable false thoughts, becoming ignorance and afflictions, creating karma and forming six-realm retributions. Also the Mahāprajñāpāramitā says: "All dharmas have no existence—thus they exist. Thus existing is like having no existence. Not knowing this matter is called ignorance." True-characteristics and the ground of ignorance originally have no before-and-after. But sentient beings within non-existence横generate recollective conceptual discrimination, long flowing in evil realms. Returning from delusion to gain understanding, knowing that afflictions are originally nirvana—what beginning or end is there? Therefore this sūtra says "initial moment consciousness arises." Original consciousness understands nature, therefore differing from wood and stone. The text saying "inborn good, inborn

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evil" means: conditioning good sense-realms and arising consciousness-good. This consciousness-good arises from the self-nature true-reality good correct-cause. Again conditioning good matters and arising this consciousness is therefore good. If conditioning evil realms and arising consciousness-evil, this consciousness-evil arises from ignorance-perfuming productive-causes. Again conditioning evil matters and arising this consciousness is therefore called evil. The one-fascicle says: "What is meant by 'consciousness initial one thought'—though this sūtra doesn't explain flow-coming, it clarifies the source-beginning of consciousness, which is precisely the meaning of flow-coming. 'Inborn good, inborn evil' means initially arising one thought differing from wood and stone. Know that nature mysteriously assists principle and is conveniently called principle-good." Also explaining: "Further, one thought of consciousness immediately has the nature of avoiding suffering and seeking pleasure, called principle. This very good becomes the Buddha's correct cause. 'Inborn evil' is precisely one thought of ignorance, neither attained through cultivation and practice. Therefore called 'inborn.' Through this ignorance one can generate various evils, therefore called 'the root of immeasurable evil consciousnesses.' Through this one thought knowing-nature, one can generate the understanding of knowledge-views and various merits, therefore called 'the root of immeasurable consciousnesses.'" Master Bun says: "Some explanations of initial consciousness are as stated in the Four-Fascicle Laṅkāvatāra, first [fascicle]. Consciousness has three kinds of characteristics: namely turning-characteristic, karma-characteristic, and true-characteristic. Speaking of 'true-characteristic,' Master Haidong says: 'Original enlightenment true-mind not relying on false conditions is called self-true-characteristic.' Karma and turning follow in order." Also the Awakening of Faith discusses karma, turning, and manifestation, largely the same as Laṅkāvatāra, with slight differences in names. Master Haidong's explanation says: "Speaking of 'karma-characteristic': fundamental ignorance arises from stillness, causing movement. Movement becomes karma-consciousness, being extremely subtle. Speaking of 'turning-characteristic': this is the able-to-see characteristic. Depending on the previous karma-characteristic, it turns to become able-to-condition. Though having able-to-condition, it doesn't yet manifest conditioned-object realms. Speaking of 'manifestation-characteristic': this is precisely sense-realm characteristics. Depending on the previous turning-characteristic, it can manifest realms. From the very first karma-consciousness down..."