一　護国鈔三巻 - 翻刻

翻刻

【五十六頁上】
弘引＿二要文＿一。本業瓔珞經下卷云。一切衆生識始起＿二 一想＿一
住＿二於緣＿一。順＿二第一義諦＿一起名＿レ善。背＿二第一義諦＿一起名＿レ惑。《割書：■【国構えに考】惑｜疑當》
《割書：作｜惡》以＿二此二＿一爲＿二住地＿一。故名＿二生得善生得惑＿一。因＿二此二善惑
爲＿一＿レ本。起＿二後一切善惑＿一。後一切法緣生＿二善惑＿一名＿二作得善惑＿一。
從＿二 二得名＿一故《割書：■【国構えに考】從二得名｜故疑有脱語》善惑二心起＿二欲界惑＿一名＿二欲界住
地＿一。起＿二色界惑＿一名＿二色界住地＿一。起＿二心惑＿一故名＿二無色界住地＿一。
以＿三 四住地起＿二 一切煩惱＿一故爲＿二始起四住地＿一。其四住前更
無＿二法起＿一。故名＿二無始無明住地＿一。金剛智知＿二此始起一相有＿一＿レ
終。而不＿レ知＿二其始前有法無法＿一。云何得＿レ知＿二生得一住地作
得三住地＿一。唯佛知＿レ始知＿レ終。起信論云。心生滅者依＿二如來
藏＿一故有＿二生滅心＿一。所＿レ謂不生不滅與＿二生滅＿一和合非＿レ 一非＿レ
異。名爲＿二阿梨耶識＿一。此識有＿二 二種義＿一。能攝＿二 一切法＿一生＿二 一切
法＿一。云何爲＿レ 二。一者覺義。二者不覺義。《割書：云云》又云所＿レ言不覺
義者。謂不＿三如＿レ實知＿二眞如法一＿一。故不覺心起而有＿二其念＿一。念
無＿二自性＿一不＿レ離＿二本覺＿一。猶＿二如迷人依＿レ方故迷＿一。若離＿二於方＿一則
無＿レ有＿レ迷。按疏意云。不覺有＿レ 二。一根本不覺。謂無明也。
二枝末不覺。謂無明業相等也。初言＿二不如實知眞如法

【五十六頁下】
一故＿一者。根本無明猶＿二如迷＿一＿レ方也。不覺心起而有＿二其念＿一者。
業相動＿レ念是邪。方如＿下離＿二正東＿一無＿中别邪西＿上。故言＿二念無自相
不離本覺＿一。又論云。復次依＿二不覺＿一故生＿二 三種相＿一。與＿二彼不
覺＿一相應不＿レ離。云何爲＿レ 三。一者無明業相。以＿レ依＿二不覺＿一故。
心動說名爲＿レ業。覺則不動。動即有＿レ苦。果不＿レ離＿レ因故。二者
能見相。以＿レ依＿レ動故能見。不＿レ動則無＿レ見。三者境界相。以＿レ
依＿二能見＿一故境界妄現。離＿レ見則無＿二境界＿一。以＿レ有＿二境界緣＿一故
復生＿二 六動相＿一。《割書：云云｜更撿》疏云。顯＿二始末不覺＿一。言＿二與彼不覺相應
不離＿一者。本末相依故曰＿二相應＿一。非＿レ如＿二王數相應之義＿一。此
爲＿二不相應染心＿一故。言＿二無明業相＿一者。依＿二無名＿一動名爲＿二
業相＿一。故起動義是業義。故言＿二心動名爲業＿一也。覺即不動
者。擧＿レ對返顯。謂始覺時即無＿二動念＿一。故知今動即是苦也。
業相是元苦。無明是元集。如＿レ是因果俱時而有。故言＿二果
不離因故＿一也。然此業相離＿レ有＿二動念＿一而是極細。能所未＿レ
分。其本無明當＿レ知亦爾。《割書：取意》又云。此三皆是梨耶識位。所
有差別。又論云。所＿レ謂心性常無＿レ念故名爲＿二不變＿一。以＿レ不＿レ
達＿二 一法界＿一故心不＿二相應＿一。忽然念起名爲＿二無明＿一。《割書：云云》 《割書：彼論廣｜説＿二心眞》

【五十七頁上】
《割書：如門心生滅門＿一其生滅門｜義同＿二此經意＿一。學者更撿。》疏云。明＿三此無明最極微細未＿レ有＿二能所
之王數差別＿一。故言＿二心不相應＿一。唯此之本無＿二別染法＿一。能細＿二
於此＿一在＿二其前＿一者。以＿二是義＿一故說＿二忽然起＿一。如＿二本業經言＿一。四
住地前更無＿二法起＿一。故名＿二無始無明住地＿一。又云。此約＿二細麤
相依之門＿一說爲＿二無明＿一。亦言＿二忽起＿一。非＿下約＿二時節＿一以說＿中忽起＿上。
又云。無明住地有＿二 二種義＿一。若論＿二作得住地門＿一者。初地已
上能得＿二漸斷＿一。若就＿二生得住地門＿一者。唯佛菩提智所＿二能斷＿一。
《割書：彼疏明＿二大乘秘密四相＿一。其四｜相位總爲＿二 一合＿一。學者可＿レ尋。》私按＿二維摩觀衆生品疏＿一云。善不善
以＿二見一處住地＿一爲＿レ本。見一處住地以＿二欲愛住地＿一爲＿レ本。欲
愛住地《割書：■【国構えに考】地下疑｜有脱文》爲＿レ本。色愛住地以＿二有愛住地＿一爲＿レ本。有
愛住地以＿二無明住地＿一爲＿レ本。無明名＿二無住＿一。無住無＿レ本。《割書：云云》
又有＿二界外四住界內四住＿一。《割書：云云》又釋＿二 五住＿一別圓意異。《割書：云云》
彼疏釋＿二經無住無本文＿一 中云。攝大乘說。阿梨耶識是一
切世間生死之本。故彼論云。是識無始時。一切之所依。
此無明更無＿二所依＿一。故言＿二無住無本＿一。即是無始無明。其力
最大。佛菩提智之所＿二能斷＿一。乃至無住即無＿レ本者。正言無
明依＿二法性＿一。法性即無明。無＿レ 二無＿レ別。豈得＿二性還依＿一＿レ性。當＿レ

【五十七頁下】
知無明無＿レ本。故十住見＿レ終不＿レ見＿二其始＿一。諸佛如來見＿レ終
見＿レ始。若觀＿二衆生＿一入＿レ空至＿二無住本＿一。此則徹＿レ底窮＿レ源至＿二 中
道理＿一。既言＿二無住無本＿一。即是衆生虛空佛性上來三諦皆
空。又云。從＿二無住本＿一立＿二 一切法＿一。即是世間出世間有爲無
爲一切諸法。皆從＿二無住本＿一立。何者若迷＿二無住＿一則三界六
道紛然而有。則立＿二世間一切諸法＿一。若解＿二無住＿一即是無始
無明反＿レ本還＿レ源發＿レ眞成＿レ聖。故有＿二 四種出世聖法＿一。故因＿二無
住＿一立＿二 一切法＿一。又云。問無明依＿二法性＿一。即是法性爲＿レ始。何
得＿レ言＿二無始＿一。答無明依＿二法性＿一。是有始云。《割書：■【国構えに考】云疏｜作者》法性非＿二煩
惱＿一。不＿レ可＿下指＿二法性＿一爲＿中煩惱本＿上。故言＿二無住則無本＿一。若依＿二法
性＿一立＿二 一切法＿一者。無明不＿レ出＿二法性＿一。法性即爲＿二無明之本＿一。
此則以＿二法性＿一爲＿レ本。今經撿＿二覈煩惱之本＿一。法性非＿二煩惱＿一
故言＿二無住無本＿一。既無＿レ有＿レ本不＿レ得＿二自住＿一。依＿レ他而住。若說＿二
自住＿一望＿二法性爲＿一＿レ他。亦得＿レ說＿二是依＿レ他住＿一也。說＿二自住＿一即別
敎意。依他住即圓敎意。又云。問無住有住有＿二開合＿一不。答
若合無明祇是法性法。性無住無明無住。故言＿二無住＿一。若
開＿二法性＿一出＿二無明＿一。無明依＿二法性＿一。亦得＿レ言＿二有住＿一。有住者依＿二

現代語訳

【五十六頁上】
弘師は要文を引用する。本業瓔珞経下巻に云う「一切衆生の識は始めに一想を起こして縁に住する。第一義諦に順えば起こるを善と名づけ、第一義諦に背けば起こるを惑と名づける。この二つをもって住地とする。故に生得善・生得惑と名づける。この二つの善惑を本として、後の一切善惑を起こす。後の一切法が善惑を縁生するを作得善惑と名づける。二得の名から故に、善惑二心が欲界惑を起こすを欲界住地と名づける。色界惑を起こすを色界住地と名づける。心惑を起こす故に無色界住地と名づける。四住地をもって一切煩悩を起こす故に始起四住地とする。その四住地の前に更に法の起こることなし。故に無始無明住地と名づける。金剛智はこの始起一相に終わりがあることを知るが、而もその始めの前に法があるか無法であるかを知らない。どうして生得一住地・作得三住地を知ることを得よう。唯だ仏のみが始めを知り終わりを知る」と。起信論に云う「心生滅とは如来蔵に依る故に生滅心がある。いわゆる不生不滅と生滅とが和合して一でなく異でもない。これを阿梨耶識と名づける。この識に二種の義がある。一切法を能く摂し一切法を生ずる。どのような二つか。一つは覚義、二つは不覚義である」と。また云う「いわゆる不覚義とは、真如法一を如実に知らないということである。故に不覚心が起こって其の念がある。念は自性なく本覚を離れない。譬えば迷人が方に依る故に迷うが如し。もし方を離れれば則ち迷いがない」と。疏の意を按ずるに云う「不覚に二つあり。一つは根本不覚、いわゆる無明なり。二つは枝末不覚、いわゆる無明業相等なり。初めに『真如法一を如実に知らない故に』と言うは、

【五十六頁下】
根本無明が方を迷うが如しということなり。『不覚心起こって其の念あり』とは、業相の動念がこれ邪である。方が正東を離れて別の邪西がないが如し。故に『念に自相なく本覚を離れず』と言う」と。また論に云う「復次、不覚に依る故に三種の相を生ず。彼の不覚と相応して離れない。どのような三つか。一つは無明業相。不覚に依る故に心動いて名づけて業とする。覚すれば則ち動かず。動けば即ち苦あり。果は因を離れない故なり。二つは能見相。動に依る故に能く見る。動かなければ則ち見ることなし。三つは境界相。能見に依る故に境界が妄現する。見を離れれば則ち境界なし。境界縁があることによって復た六動相を生ず」と。疏に云う「始末不覚を顕す。『彼の不覚と相応して離れず』と言うは、本末相依する故に相応と曰う。王数相応の義の如くではない。これは不相応染心である故なり。『無明業相』と言うは、無明に依って動くを業相と名づける。故に起動の義がこれ業の義である。故に『心動くを業と名づく』と言うなり。『覚すれば即ち動かず』とは、対を挙げて返して顕す。いわゆる始覚の時は即ち動念なし。故に今の動は即ちこれ苦なることを知るなり。業相はこれ元の苦、無明はこれ元の集である。このように因果俱時にして有る。故に『果は因を離れない故に』と言うなり。然るにこの業相は動念を離れて而も是れ極細である。能所未だ分かれず。その本無明も当に知るべし、またしかりと」と（意を取る）。また云う「この三つは皆これ梨耶識位の所有の差別である」と。また論に云う「いわゆる心性は常に念なき故に不変と名づける。一法界を達しない故に心が相応せず。忽然として念起こるを無明と名づける」と（彼の論は広く心真

【五十七頁上】
如門・心生滅門を説き、その生滅門の義はこの経の意と同じである。学者は更に検すべし）。疏に云う「この無明が最も極めて微細で未だ能所の王数差別がないことを明かす。故に『心相応せず』と言う。唯だこの本には別の染法なし。これよりも細かくしてその前にあるものは、この義をもっての故に『忽然として起こる』と説く。本業経の言の如し『四住地の前に更に法の起こることなし。故に無始無明住地と名づける』と。また云う『これは細麤相依の門について無明と説く。また忽起と言う。時節について忽起を説くのではない』と。また云う『無明住地に二種の義がある。もし作得住地門を論ずるなら、初地已上は能く漸断を得る。もし生得住地門につけば、唯だ仏菩提智の能く断ずる所である』」と（彼の疏は大乗秘密四相を明かす。その四相位は総じて一合となる。学者は尋ぬべし）。私に維摩観衆生品疏を按ずるに云う「善不善は見一処住地を本とする。見一処住地は欲愛住地を本とする。欲愛住地は〔脱文か〕を本とする。色愛住地は有愛住地を本とする。有愛住地は無明住地を本とする。無明を無住と名づける。無住は本なし」と。また界外四住・界内四住がある。また五住を釈するに別教・円教の意は異なる。彼の疏が経の無住無本の文を釈する中に云う「摂大乗論は説く『阿梨耶識はこれ一切世間生死の本である』と。故に彼の論に云う『この識は無始の時、一切の所依なり』と。この無明は更に所依なし。故に『無住無本』と言う。即ちこれ無始無明である。その力最も大きく、仏菩提智の能く断ずる所である。乃至、無住は即ち本なしとは、正しく無明が法性に依り、法性が即ち無明であることを言う。二なく別なし。豈に性が還って性に依ることを得ん。当に

【五十七頁下】
無明は本なきことを知るべし。故に十住は終わりを見るも其の始めを見ず。諸仏如来は終わりを見て始めを見る。もし衆生を観じて空に入り無住本に至れば、これ則ち底を徹して源を窮め中道理に至る。既に『無住無本』と言えば、即ちこれ衆生・虚空・仏性、上来の三諦皆空である」と。また云う「無住本から一切法を立てる。即ちこれ世間・出世間・有為・無為の一切諸法、皆無住本から立つ。何となれば、もし無住を迷えば則ち三界六道が紛然として有り、則ち世間一切諸法を立てる。もし無住を解すれば即ちこれ無始無明が本に反り源に還って真を発し聖と成る。故に四種の出世聖法がある。故に無住によって一切法を立てる」と。また云う「問う、無明が法性に依るなら、即ちこれ法性が始めとなる。何ぞ無始と言うことを得ん。答う、無明が法性に依るのは、これ有始である。法性は煩悩でない。法性を指して煩悩の本とすべからず。故に『無住は則ち本なし』と言う。もし法性に依って一切法を立てるなら、無明は法性を出でず。法性は即ち無明の本となる。これ則ち法性を本とする。今、経は煩悩の本を検覈する。法性は煩悩でない故に『無住無本』と言う。既に本がなければ自住することを得ず。他に依って住する。もし自住と説けば法性を他と望み、また是れ他に依って住すと説くことを得るなり。自住と説くは即ち別教の意、依他住は即ち円教の意である」と。また云う「問う、無住と有住に開合ありや否や。答う、もし合すれば無明は祇だこれ法性、法性は無住、無明も無住である。故に『無住』と言う。もし法性を開いて無明を出せば、無明は法性に依る。また『有住』と言うことを得る。有住とは

英語訳

【Page 56 Upper】
Master Kō cites important passages. The lower fascicle of the Fundamental Activities Necklace Sūtra says: "All sentient beings' consciousness initially arises one thought and abides in conditions. Following the ultimate truth-principle, what arises is called good; opposing the ultimate truth-principle, what arises is called delusion. Using these two as dwelling-grounds, they are therefore called 'inborn good and inborn delusion.' Taking these two good-delusions as root, all subsequent good-delusions arise. All subsequent dharmas that conditionally produce good-delusion are called 'cultivated good-delusion.' From the names of the two attainments, therefore good-delusion and the two minds arise desire-realm delusions called 'desire-realm dwelling-ground.' Arising form-realm delusions is called 'form-realm dwelling-ground.' Because mental delusions arise, it's called 'formless-realm dwelling-ground.' Using the four dwelling-grounds to arise all afflictions, they become the 'initially arising four dwelling-grounds.' Before these four dwelling-grounds, no dharmas arise further. Therefore it's called 'beginningless ignorance dwelling-ground.' Diamond wisdom knows this initially arising single characteristic has an end, but doesn't know whether there are dharmas or no dharmas before its beginning. How can one come to know the inborn single dwelling-ground and cultivated three dwelling-grounds? Only Buddha knows the beginning and knows the end." The Awakening of Faith says: "Mind's birth-and-death depends on tathāgatagarbha, therefore there is birth-and-death mind. What is called 'neither-arising-nor-ceasing' harmonizes with 'birth-and-death,' being neither one nor different. This is called ālaya consciousness. This consciousness has two kinds of meaning, able to embrace all dharmas and generate all dharmas. What are the two? First, enlightenment meaning; second, non-enlightenment meaning." It also says: "What is called non-enlightenment meaning refers to not knowing true-suchness dharma-oneness as it really is. Therefore non-enlightened mind arises and has thoughts. Thoughts have no self-nature and don't separate from original enlightenment. Like a confused person who becomes lost depending on directions—if separated from directions, there would be no confusion." Examining the commentary's meaning: "Non-enlightenment has two kinds: first, fundamental non-enlightenment, namely ignorance; second, branch non-enlightenment, namely ignorance karma-characteristics, etc. Initially saying 'because of not knowing true-suchness dharma-oneness as it really is'—

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fundamental ignorance is like being confused about directions. 'Non-enlightened mind arises and has thoughts' means karma-characteristic's moving thoughts are deviant. Like there being no separate deviant west apart from leaving true east. Therefore it says 'thoughts have no self-characteristics and don't separate from original enlightenment.'" The treatise also says: "Furthermore, depending on non-enlightenment, three kinds of characteristics arise, corresponding to that non-enlightenment and inseparable from it. What are the three? First, ignorance karma-characteristic: depending on non-enlightenment, mind moves and is called karma. When enlightened, it doesn't move. When moving, there is immediately suffering. Effects don't separate from causes. Second, able-to-see characteristic: depending on movement, one is able to see. Without movement there is no seeing. Third, sense-realm characteristic: depending on able-to-see, sense-realms falsely appear. Separated from seeing, there are no sense-realms. Due to having sense-realm conditions, six moving characteristics are again produced." The commentary says: "This reveals beginning-and-end non-enlightenment. Saying 'corresponding to that non-enlightenment and inseparable' means that root and branches interdepend, therefore called 'corresponding'—not like the meaning of king-and-mental-factors correspondence. This is because it's non-corresponding defiled mind. Saying 'ignorance karma-characteristic' means depending on ignorance, movement is called karma-characteristic. Therefore the meaning of arising-movement is the meaning of karma. Therefore it says 'mind's movement is called karma.' 'When enlightened, immediately no movement' means raising the opposite to reveal by contrast. That is, at the time of initial enlightenment there are immediately no moving thoughts. Therefore knowing that present movement is immediately suffering. Karma-characteristic is original suffering; ignorance is original accumulation. Thus cause and effect exist simultaneously. Therefore it says 'effects don't separate from causes.' However, this karma-characteristic, separated from moving thoughts, is extremely subtle. Able and object are not yet differentiated. That fundamental ignorance should also be known as such" (taking the meaning). It also says: "These three are all differentiations possessed by the ālaya consciousness stage." The treatise also says: "What is called mind-nature constantly having no thoughts is therefore called 'unchanging.' Because of not penetrating the one dharma-realm, mind doesn't correspond. Suddenly thoughts arise, called ignorance." (That treatise extensively explains the mind's true-

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suchness gate and mind's birth-and-death gate; the meaning of that birth-and-death gate is the same as this sūtra's intention. Scholars should investigate further). The commentary says: "This clarifies that this ignorance is most extremely subtle, not yet having the distinctions of able-object king-and-mental-factors. Therefore it says 'mind doesn't correspond.' Only this root has no separate defiled dharmas. What could be more subtle than this and exist before it—because of this meaning, it explains 'suddenly arising.' As the Fundamental Activities Sūtra says: 'Before the four dwelling-grounds, no dharmas arise further. Therefore it's called beginningless ignorance dwelling-ground.' It also says: 'This explains ignorance according to the gate of subtle-coarse interdependence. It also says suddenly arising—not explaining sudden arising according to temporal periods.' It also says: 'Ignorance dwelling-ground has two kinds of meaning. If discussing the cultivated dwelling-ground gate, from the first ground up one can attain gradual elimination. If regarding the inborn dwelling-ground gate, only Buddha's bodhi-wisdom can eliminate it.'" (That commentary clarifies the Mahāyāna's secret four characteristics; those four characteristic-stages are generally combined into one unity. Scholars should investigate). I privately examine the Commentary on the Vimalakīrti's "Observing Sentient Beings" chapter, which says: "Good and non-good take the view-of-single-place dwelling-ground as root. The view-of-single-place dwelling-ground takes desire-love dwelling-ground as root. Desire-love dwelling-ground [text possibly missing] as root. Form-love dwelling-ground takes existence-love dwelling-ground as root. Existence-love dwelling-ground takes ignorance dwelling-ground as root. Ignorance is called 'non-dwelling.' Non-dwelling has no root." There are also extra-realm four dwellings and intra-realm four dwellings. Also explaining the five dwellings, the distinct and perfect teaching meanings differ. That commentary's explanation of the sūtra text "non-dwelling, no root" says: "The Mahāyānasaṃgraha explains: 'Ālaya consciousness is the root of all worldly birth-and-death.' Therefore that treatise says: 'This consciousness from beginningless time is what all depends upon.' This ignorance has no further dependence. Therefore it says 'non-dwelling, no root.' This is precisely beginningless ignorance. Its power is greatest, what Buddha's bodhi-wisdom can eliminate. Down to 'non-dwelling is immediately no root' means correctly speaking that ignorance depends on dharma-nature, dharma-nature is immediately ignorance—not two, not different. How could nature again depend on nature? One should

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know that ignorance has no root. Therefore the ten dwellings see the end but don't see the beginning. All buddhas and tathāgatas see the end and see the beginning. If observing sentient beings, entering emptiness and reaching the non-dwelling root, this penetrates to the bottom, exhausts the source, and reaches middle-way principle. Since it says 'non-dwelling, no root,' this is immediately sentient beings, empty space, buddha-nature—the three truths above are all empty." It also says: "From the non-dwelling root, all dharmas are established—namely all worldly and transcendental, conditioned and unconditioned dharmas all arise from the non-dwelling root. Why? If one is deluded about non-dwelling, then the three realms and six paths exist in confusion, establishing all worldly dharmas. If one understands non-dwelling, this is immediately beginningless ignorance returning to the root, returning to the source, manifesting truth and becoming sage. Therefore there are four kinds of transcendental sage dharmas. Therefore through non-dwelling, all dharmas are established." It also says: "Question: If ignorance depends on dharma-nature, then dharma-nature becomes the beginning. How can it be called beginningless? Answer: Ignorance depending on dharma-nature is having a beginning. Dharma-nature is not affliction. One cannot point to dharma-nature as the root of afflictions. Therefore it says 'non-dwelling is therefore rootless.' If depending on dharma-nature to establish all dharmas, ignorance doesn't emerge from dharma-nature; dharma-nature immediately becomes the root of ignorance. This takes dharma-nature as root. Now the sūtra investigates and examines the root of afflictions. Dharma-nature is not affliction, therefore it says 'non-dwelling, no root.' Since there is no root, one cannot self-dwell. One dwells depending on others. If explaining self-dwelling, viewing dharma-nature as other, one can also explain this as dwelling depending on others. Explaining self-dwelling is the distinct teaching's meaning; depending-on-others dwelling is the perfect teaching's meaning." It also says: "Question: Do non-dwelling and having-dwelling have opening and closing? Answer: If unified, ignorance is merely dharma-nature; dharma-nature is non-dwelling, ignorance is also non-dwelling. Therefore it says 'non-dwelling.' If opening dharma-nature and producing ignorance, ignorance depends on dharma-nature. One can also say 'having dwelling.' Having dwelling means depending on..."