一　護国鈔三巻 - 翻刻

翻刻

【五十八頁上】
法性＿一住。法性非＿二煩惱＿一即是無住。 《割書：私云。以＿二此等文＿一可＿レ尋＿二初一｜念識元品無明無住本等之差》
《割書：別＿一也。觀心之｜要只在＿二於斯＿一。》初一念等者。測云。問諸衆生有＿二生死本際＿一不。
若言＿レ有。如何經說＿二衆生本際不＿一＿レ可＿レ知。若言＿レ無者。此經所＿レ
說復如何通。《割書：勘＿二不増不｜減經等＿一》解云。諸宗不＿レ同。有＿二其四句＿一。一有＿レ
始無＿レ終。彌沙塞部中立。有＿レ時顯＿二衆生＿一。隨＿レ緣而有。如＿二眞
諦部執異論中說＿一。而彼宗中雖＿レ無＿二成文＿一。義說＿レ無＿二般涅槃
性及佛果不＿レ滅者＿一。得＿レ成＿二初句＿一。二無＿レ始有＿レ終。謂如＿二薩婆
多宗及經部及大乘中定性二乘＿一。三有＿レ始有＿レ終。如＿二彌沙
塞部宗＿一。《割書：■【国構えに考】案此彌沙塞執｜論中名正地部》二乘聖者入＿二無餘位＿一。四無始無終
者。無涅槃性不定種性及菩薩種性。如＿二瑜伽等＿一。金剛終
者。藏云。小乘分段終。大乘變易終。衆生根本者。《割書：蔵液等師｜屬＿二 上句末＿一。》
《割書：此似＿レ順＿レ文。測屬＿二｜下句＿一此猶未＿レ了。》色名等者。液云。明＿レ假文三。初約＿レ陰。二約＿二
界入＿一。三約＿二假實＿一。此三大意明＿二 一法多法成假會故非＿一＿レ實也。
測云。色心成＿レ陰。《割書：云云》身名積聚者者。測云。釋＿二身名義＿一。謂
五蘊法皆名爲＿レ身。即是蘊義。《割書：私云順＿二｜新本＿一》液云。積＿二聚五陰＿一故
名爲＿レ身。身是假也。藏意同＿レ之。此文不＿レ明。學者可＿レ思。大
王此一色筆者。測云。色心成＿二 十二處＿一。堅持等者。能造四

【五十八頁下】
大。生五色處等者。生＿二 五根＿一。如＿レ是一心等者。總結。而釋中
不＿レ說＿レ心者爲＿二存略＿一故。《割書：已上測意藏｜液等大意同》凡夫六識麤等者。藏云。
凡夫六識總相取＿レ《割書：■【国構えに考】取疏｜作聚》法。故言＿レ得＿二假名上青黄＿一。聖人
分＿二別四微等＿一。故言＿レ得＿レ實。又云。聖人緣＿二法界六識＿一得＿二眞實
法＿一也。液云。凡夫麤《割書：■【国構えに考】麤下疑｜脱見字》方圓等假法也。聖人見＿二色香
味觸四塵法＿一。此俗諦中實。對＿二方圓假法＿一名＿レ實。非＿二眞諦意＿一
也。《割書：私加＿二 一譯＿一云。凡夫所感分段色等｜名＿レ假。聖人所感法性色等名＿レ實》測有＿二種種釋＿一不＿レ能＿二繁出＿一。
經。衆生者乃至名爲幻諦《割書：新云。善男子有情之受依世俗立。若有｜若無但生有情妄想憶念。作業受果皆名》
《割書：世諦。三界六趣一切有情婆羅門刹帝利｜毘舍首陀。我人知見色法心法如夢所見。》
測云。第二明＿二受假＿一。四門分別。一二諦分別門。二有無門。
三六趣門。四四姓門。液同＿レ之。世諦之名者。測云。第一
二諦門。能成五陰名爲＿二法假＿一。所成之人名爲＿二受假＿一。如＿レ
是受假是世諦之名也。液云。衆生是世間妄情受者。佛
隨＿二世諦＿一名＿レ之。非＿二眞諦＿一也。若有若無至幻化故有￣トハ《割書：依＿二測｜牒文＿一。》
《割書：若依＿二液意＿一。世諦假｜誑下屬＿二 下六道門＿一。》測云。第二有無門。有＿二假者＿一故名＿レ之爲＿レ有。
非＿二實性＿一故亦說爲＿レ無。液云。有無之法皆是衆生妄情。憶
念￣ハ受著《割書：著疑｜者字》非＿二眞有＿一故。《割書：私云。妄執無＿レ實名＿レ｜無。從＿レ緣假有名＿レ有。》乃至六道幻

【五十九頁上】
化衆生見幻化者。測云。第三六趣門。幻化見幻化至＿二幻
諦＿一。測云。第四四姓門。此有＿二兩釋＿一。一云。幻化見幻化者。總
標＿二能所化皆幻化＿一。婆羅門等者。雙顯＿三能所化皆具＿二 四姓＿一。
神我有情具＿二足色心＿一皆名＿二幻諦＿一。一云。言＿二幻化＿一者。標＿二能化
人＿一。見幻化等皆是所化。液云。婆羅門此云＿二外意＿一《割書：■【国構えに考】外意青龍｜云此靜志》
淨行種。刹利此云＿二田主＿一。王種也。毘舍農人也。首陀商沽
人也。神我等外道計也。色心等小乘計也。賁云。言＿二毘舍＿一
者順＿二古譯＿一。新云＿二吠舍＿一。此爲＿レ商也。言＿二首陀＿一者亦順＿二古譯＿一。
新云＿二戌達羅＿一。此爲＿レ農也。
經。幻諦法乃至心法色法《割書：新云。善男子一切諸名皆假施設。佛未｜出前世諦幻法無名無義。亦無體相無三》
《割書：界名善惡果報六道名字。諸佛出現爲有情故說於｜三界六趣染淨無量名字。如是一切如呼聲響。》
測云。第三釋＿二名假＿一。液同＿レ之。無名字無義名者。測云。佛未＿レ
出時無＿二能說名字＿一。亦無＿二所說義＿一。名與如空法等者。液云。
指＿二所立法＿一也。測云。如＿レ說＿下成＿二衆生身＿一有＿中其七名＿上。空法是
空界色。四大爲＿レ 四。心法色法。如＿レ是名字其類非＿レ 一。
經。相續法乃至續諦《割書：新云。諸法相續念念不住。刹那刹那。非一非｜異速起速滅非斷非常。諸有爲法如陽焰[■【国構えに考】焰》
《割書：經作｜炎]故》

【五十九頁下】
測云。第四明＿二相續假＿一。如＿二本記云＿一。一是常見。前後是一無＿二
滅義＿一故。異是斷見。前後各異無＿二相續義＿一故。一亦《割書：■【国構えに考】亦下疏｜有不字》
續無＿二續義＿一故。異亦不續。牒《割書：■【国構えに考】牒疏｜作條》然別體無＿二續義＿一故。藏
云。相續假者與＿二成實師＿一異。《割書：云云》同＿二前液意＿一。亦同不＿レ云＿二斷
常＿一。
經。相待假法乃至一切等法《割書：新云。諸法相待。所謂色界。眼界。眼｜識界。乃至法界。意界。意識界。猶知》
《割書：電光。不定相待。有無｜ 一異。如第二月。》
測云。第五釋＿二相待假＿一文別有＿レ 二。初標＿二 二種＿一。一者相避相
待。或名＿二決定相待＿一。如＿二 一切法展轉相待＿一。二相奪相待。亦
名＿二不定相待＿一。如＿二 一尺物或長或短＿一。所＿レ望別故。一卷云。舊
釋＿二相待＿一云。一切名相待。亦名＿二不定相待＿一。相待有＿二 二種＿一。初
云＿二 一切名字相待＿一。即是相避相待。如＿二衆木石自有＿レ名種
《割書：■【国構えに考】種下疑｜脱種字》不＿レ同。此名則定也。不定者。即相奪相待。如＿二長
短大小等＿一也。藏云。相待假者有＿レ 二。亦名＿二別待＿一。亦名＿二通
待＿一。如＿二長短老少好惡＿一名爲＿二別待＿一。如＿三長待＿二不長＿一。一切萬物
皆不定。不長之外隨＿レ得＿二《割書：■【国構えに考】得疏｜作待》 一物＿一故云＿二不定＿一。亦名＿二通
待＿一。液云。一切名相待者。長短高下等。亦名＿二不定相待＿一。如＿下

現代語訳

【五十八頁上】
法性に依って住する。法性は煩悩でないから即ち無住である。（私に云う。これらの文によって初一念・識元品・無明・無住本等の差別を尋ぬべきである。観心の要はただここにあるのみ）

「初一念」等について。測師が云う。問う、諸々の衆生に生死の本際があるか否か。もし有ると言うならば、どうして経は「衆生の本際は知ることができない」と説くのか。もし無いと言うならば、この経の所説はまたどのように通じるのか。（不増不減経等を勘べよ）解く。諸宗は同じでない。四句がある。一つは有始無終。弥沙塞部の中で立てる。時有りて衆生を顕す。縁に随って有る。真諦部の執異論中に説く如し。而もその宗中には成文は無いが、義として般涅槃性及び仏果の不滅なる者が無いと説く。初句を成すことを得る。二つは無始有終。薩婆多宗及び経部及び大乗中の定性二乗の如し。三つは有始有終。弥沙塞部宗の如し。（案ずるにこの弥沙塞の執論中では正地部と名づく）二乗の聖者が無余位に入る。四つは無始無終とは、無涅槃性・不定種性及び菩薩種性である。瑜伽等の如し。金剛終とは、蔵師が云う。小乗は分段終。大乗は変易終。衆生の根本とは（蔵・液等の師は上句の末に属す。これは文に順ずるに似る。測師は下句に属す。これはなお未だ了らず）

「色名」等について。液師が云う。仮を明かす文が三つ。初めは陰について。二つは界入について。三つは仮実について。この三つの大意は一法多法が仮を成し会する故に実でないことを明かすのである。測師が云う。色心が陰を成す。（云云）「身名積聚者」について。測師が云う。身名の義を釈す。いわゆる五蕴法を皆身と名づける。即ちこれ蕴の義である。（私に云う、新本に順ず）液師が云う。五陰を積聚する故に身と名づける。身は仮である。蔵師の意もこれと同じ。この文は明らかでない。学者は思うべし。「大王此一色筆」について。測師が云う。色心が十二処を成す。「堅持」等とは、能造の四

【五十八頁下】
大。「生五色処」等とは、五根を生ずる。「如是一心」等とは、総結。而も釈中に心を説かないのは存略の故である。（已上は測意、蔵・液等の大意も同じ）

「凡夫六識麤」等について。蔵師が云う。凡夫の六識は総相で法を取る。故に仮名の上の青黄を得ると言う。聖人は四微等を分別する。故に実を得ると言う。また云う。聖人は法界の六識を縁じて真実法を得るのである。液師が云う。凡夫は麤（見の字が脱か）方円等の仮法である。聖人は色香味触の四塵法を見る。これは俗諦中の実である。方円の仮法に対して実と名づける。真諦の意ではない。（私に一訳を加えて云う。凡夫の所感の分段色等を仮と名づけ、聖人の所感の法性色等を実と名づく）測師に種種の釈があるが繁出することができない。

経文「衆生者」乃至「名爲幻諦」について（新訳では「善男子、有情の受は世俗に依って立つ。有であれ無であれ、ただ有情の妄想憶念を生じ、作業受果を皆世諦と名づける。三界六趣の一切有情、婆羅門・刹帝利・毘舍・首陀、我人知見・色法心法は夢に見る所の如し」）

測師が云う。第二に受仮を明かす。四門で分別する。一つは二諦分別門。二つは有無門。三つは六趣門。四つは四姓門。液師もこれと同じ。「世諦之名」について。測師が云う。第一は二諦門。能成の五陰を法仮と名づけ、所成の人を受仮と名づける。このような受仮がこれ世諦の名である。液師が云う。衆生はこれ世間の妄情の受者である。仏が世諦に随って之を名づける。真諦ではない。「若有若無」至「幻化故有」について（測師の牒文に依る。もし液師の意に依れば、世諦仮誑は下の六道門に属す）

測師が云う。第二は有無門。仮者があるので之を名づけて有とする。実性でない故にまた説いて無とする。液師が云う。有無の法は皆これ衆生の妄情である。憶念は受著（著は者の字の疑いか）真有でない故である。（私に云う。妄執に実が無いを無と名づけ、縁に従って仮に有るを有と名づく）乃至「六道幻

【五十九頁上】
化衆生見幻化者」について。測師が云う。第三は六趣門。「幻化見幻化」至「幻諦」について。測師が云う。第四は四姓門。これに二つの釈がある。一つに云う。「幻化見幻化者」は、総じて能所化が皆幻化であることを標す。「婆羅門」等は、双べて能所化が皆四姓を具することを顕す。神我・有情が色心を具足するのを皆幻諦と名づける。一つに云う。「幻化」と言うのは、能化の人を標す。「見幻化」等は皆これ所化である。液師が云う。婆羅門はこれを「外意」と云う（外意は青龍が云うにはこれ静志）浄行種。刹利はこれを「田主」と云う。王種である。毘舍は農人である。首陀は商沽人である。神我等は外道の計である。色心等は小乗の計である。賁師が云う。「毘舎」と言うのは古訳に順ず。新しくは「吠舎」と云う。これは商である。「首陀」と言うのもまた古訳に順ず。新しくは「戌達羅」と云う。これは農である。

経文「幻諦法」乃至「心法色法」について（新訳では「善男子、一切の諸名は皆仮施設である。仏が未だ出でない前は世諦幻法に名無く義無く、また体相無く三界名・善悪果報・六道名字も無い。諸仏出現して有情の為の故に三界六趣染浄の無量名字を説く。このような一切は呼声響の如し」）

測師が云う。第三は名仮を釈す。液師もこれと同じ。「無名字無義名」について。測師が云う。仏が未だ出でない時は能説の名字が無く、また所説の義も無い。「名与如空法」等について。液師が云う。所立の法を指すのである。測師が云う。説くが如く、衆生身を成すのにその七名がある。空法はこれ空界色。四大が四つ。心法色法。このような名字はその類が一つでない。

経文「相続法」乃至「続諦」について（新訳では「諸法相続して念念不住、刹那刹那、一でも非ず異でも非ず、速やかに起こり速やかに滅して断でも非ず常でも非ず。諸の有為法は陽焰の故の如し」）

【五十九頁下】
測師が云う。第四は相続仮を明かす。本記に云うが如し。一つはこれ常見。前後がこれ一つで滅の義が無い故である。異はこれ断見。前後がそれぞれ異で相続の義が無い故である。一つもまた（亦の下に疏では不の字がある）続けず、続の義が無い故である。異もまた続けない。条（牒は疏では条に作る）然として別体で続の義が無い故である。蔵師が云う。相続仮とは成実師と異なる。（云云）前の液師の意と同じ。また同じく断常と云わない。

経文「相待假法」乃至「一切等法」について（新訳では「諸法相待。いわゆる色界・眼界・眼識界、乃至法界・意界・意識界。猶お電光を知るが如し。不定相待、有無・一異、第二月の如し」）

測師が云う。第五は相待仮を釈す。文には別に二つがある。初めに二種を標す。一つは相避相待。或いは決定相待と名づける。一切法が展転相待するが如し。二つは相奪相待。また不定相待と名づける。一尺の物が或いは長く或いは短いが如し。望む所が別である故である。一巻に云う。旧に相待を釈して云う。一切名相待。また不定相待と名づける。相待に二種がある。初めに「一切名字相待」と云う。即ちこれ相避相待である。衆木石が自ずから名種（種の下に疑うに種の字が脱）あって同じでないが如し。この名は則ち定である。不定とは、即ち相奪相待である。長短大小等の如し。蔵師が云う。相待仮に二つがある。また別待と名づけ、また通待と名づける。長短老少好悪の如きを別待と名づける。長が不長を待つが如し。一切万物は皆不定である。不長の外に一物を得る（得は疏では待に作る）に随う故に不定と云う。また通待と名づける。液師が云う。一切名相待とは、長短高下等である。また不定相待と名づける。如く

英語訳

【Page 58 Upper】
"Dwelling depending on dharma-nature. Since dharma-nature is not affliction, it is immediately non-dwelling." (I privately say: Using these passages, one should investigate the distinctions between the initial single thought, consciousness original grade, ignorance, non-dwelling root, etc. The essential point of mind-observation lies only in this.)

Regarding "initial single thought," etc. Master Ce says: "Question: Do all sentient beings have a root source of birth-and-death or not? If one says there is, how does the sūtra explain 'the root source of sentient beings cannot be known'? If one says there is not, how can what this sūtra explains be understood?" (Examine the Neither-Increase-Nor-Decrease Sūtra, etc.) The explanation: Various schools are not the same. There are four logical positions. First, having beginning but no end: Established within the Mahīśāsaka school. Sometimes manifesting sentient beings, existing according to conditions, as explained in Paramārtha's Treatise on Distinct Schools. Although that school has no established text, doctrinally it explains there are no nirvāṇa-nature and indestructible Buddha-fruit, thus completing the first position. Second, no beginning but having end: Like the Sarvāstivāda school, Sautrāntika school, and the fixed-nature two vehicles within Mahāyāna. Third, having beginning and having end: Like the Mahīśāsaka school doctrine. (Examining this, in the Mahīśāsaka scholastic treatise it's called the Authentic Ground School) Two-vehicle sages enter the remainder-less stage. Fourth, no beginning and no end: Those without nirvāṇa-nature, indeterminate seed-nature, and bodhisattva seed-nature, as in the Yogācāra, etc. "Diamond termination" - Master Zang says: For Hīnayāna, it's the termination of birth-and-death by installments; for Mahāyāna, it's the termination of inconceivable transformation. "Root of sentient beings" (Masters Zang, Ye, etc. attribute this to the end of the previous sentence. This seems to follow the text. Master Ce attributes it to the following sentence. This is still unclear.)

Regarding "form names," etc. Master Ye says: "The text clarifying the provisional has three parts: first, regarding the aggregates; second, regarding sense-spheres and sense-entrances; third, regarding provisional and real. The general meaning of these three clarifies that one dharma and many dharmas constitute the provisional assembly, therefore not real." Master Ce says: "Form and mind constitute aggregates." (And so on) Regarding "body name accumulation": Master Ce says: "Explaining the meaning of body-name. All five-aggregate dharmas are called body. This is precisely the meaning of aggregates." (I privately say this follows the new version) Master Ye says: "Because of accumulating the five aggregates, it's called body. Body is provisional." Master Zang's meaning is the same. This text is unclear. Scholars should consider it. Regarding "Great King, this single form brush": Master Ce says: "Form and mind constitute the twelve sense-spheres." "Firm maintenance," etc. refers to the four creative elements.

【Page 58 Lower】
Great elements. "Producing five form-spheres," etc. means producing the five sense-organs. "Thus one mind," etc. is the general conclusion. The reason the explanation doesn't mention mind is for brevity. (The above is Master Ce's meaning; Masters Zang, Ye, etc. generally agree)

Regarding "ordinary beings' six consciousnesses are coarse," etc. Master Zang says: "Ordinary beings' six consciousnesses grasp dharmas in general characteristics, therefore it says they obtain blue and yellow of conventional names. Sages distinguish the four subtle elements, etc., therefore they obtain reality." He also says: "Sages condition the dharma-realm's six consciousnesses and obtain true-reality dharmas." Master Ye says: "Ordinary beings [possibly missing the character 'see'] coarse square and round provisional dharmas. Sages see the four sense-dust dharmas of form, smell, taste, and touch. This is reality within conventional truth. Compared to the provisional dharmas of square and round, it's called real. It's not the meaning of ultimate truth." (I privately add one translation: "What ordinary beings experience as birth-and-death-by-installments forms, etc. are called provisional; what sages experience as dharma-nature forms, etc. are called real") Master Ce has various explanations but cannot elaborate them all.

Scripture: "Sentient beings..." up to "called illusory truth" (The new translation says: "Good sons, the reception of sentient beings is established depending on the conventional. Whether existent or non-existent, it only produces sentient beings' false conceptualization and recollection. Creating karma and receiving results are all called conventional truth. All sentient beings in the three realms and six destinies—brahmins, kṣatriyas, vaiśyas, śūdras, self-person-views, form-dharmas and mind-dharmas—are like what is seen in dreams.")

Master Ce says: "Second, clarifying reception-provisional. Distinguished by four approaches: first, two-truths distinction approach; second, existence-nonexistence approach; third, six-destinies approach; fourth, four-castes approach." Master Ye agrees. Regarding "names of conventional truth": Master Ce says: "First is the two-truths approach. The five aggregates that can constitute are called dharma-provisional; the constituted person is called reception-provisional. Such reception-provisional is the name of conventional truth." Master Ye says: "Sentient beings are receivers of worldly false sentiments. Buddha names them according to conventional truth, not ultimate truth." Regarding "whether existent or non-existent" up to "existent because of illusion" (According to Master Ce's citation. If following Master Ye's meaning, "conventional truth false deception" belongs to the following six-paths approach.)

Master Ce says: "Second is the existence-nonexistence approach. Because there are provisional ones, they are named as existent. Because they're not real in nature, they're also explained as non-existent." Master Ye says: "Dharmas of existence and non-existence are all sentient beings' false sentiments. Recollection and attachment [possibly 'attachment' should be 'person'] are not truly existent." (I privately say: "False attachment having no reality is called non-existent; depending on conditions and provisionally existing is called existent") Up to "six paths illusory...

【Page 59 Upper】
...transformation sentient beings seeing illusory transformation." Master Ce says: "Third is the six-destinies approach." "Illusory transformation seeing illusory transformation" up to "illusory truth." Master Ce says: "Fourth is the four-castes approach. This has two explanations. First: 'Illusory transformation seeing illusory transformation' generally indicates that both the capable-transforming and object-transformed are all illusory transformation. 'Brahmins, etc.' dually reveals that both capable-transforming and object-transformed all possess the four castes. Divine-self and sentient beings possessing complete form and mind are all called illusory truth. Second: Speaking of 'illusory transformation' indicates the person capable of transformation. 'Seeing illusory transformation,' etc. are all the transformed objects." Master Ye says: "Brahmin means 'external intention' (external intention—Blue Dragon says this means 'peaceful aspiration') pure-conduct caste. Kṣatriya means 'field-master'—the royal caste. Vaiśya are farmers. Śūdra are merchants and traders. Divine-self, etc. are non-Buddhist calculations. Form and mind, etc. are Hīnayāna calculations." Master Ben says: "Saying 'vaiśya' follows ancient translation; newly called 'vaiśya' means merchant. Saying 'śūdra' also follows ancient translation; newly called 'caṇḍāla' means farmer."

Scripture: "Illusory truth dharma" up to "mind-dharma form-dharma" (The new translation says: "Good sons, all names are provisionally established. Before Buddha's appearance, conventional truth illusory dharmas had no names, no meanings, also no substance or characteristics, no names of three realms, good-evil retributions, or six-path designations. When buddhas appear, for the sake of sentient beings they explain countless names of three realms, six destinies, defiled and pure. All such are like calling sounds and echoes.")

Master Ce says: "Third explains name-provisional." Master Ye agrees. Regarding "no name-characters, no meaning-names": Master Ce says: "When Buddha had not yet appeared, there were no capable-explaining name-characters and also no explained meanings." Regarding "names equal to empty dharma," etc.: Master Ye says: "This points to established dharmas." Master Ce says: "As explained, constituting sentient beings' bodies has those seven names. Empty dharma is empty-sphere form. The four great elements make four. Mind-dharma and form-dharma. Such name-characters are not of one type."

Scripture: "Continuity dharma" up to "continuity truth" (The new translation says: "All dharmas continue, moment by moment not abiding, instant by instant, neither one nor different, quickly arising and quickly perishing, neither断 nor constant. All conditioned dharmas are like mirages.")

【Page 59 Lower】
Master Ce says: "Fourth clarifies continuity-provisional. As the fundamental record says: First is eternalist view—before and after being one with no meaning of cessation. 'Different' is annihilationist view—before and after each being different with no meaning of continuity. One also [the commentary has the character 'not' below 'also'] doesn't continue—having no meaning of continuity. Different also doesn't continue—being distinctly separate bodies with no meaning of continuity." Master Zang says: "Continuity-provisional differs from the Satyasiddhi masters." (And so on) Same as Master Ye's previous meaning. Also the same in not speaking of annihilation and eternalism.

Scripture: "Mutually dependent provisional dharma" up to "all equal dharma" (The new translation says: "All dharmas are mutually dependent—namely form-sphere, eye-sphere, eye-consciousness-sphere, up to dharma-sphere, mind-sphere, mind-consciousness-sphere. Like knowing lightning. Indefinite mutual dependence, existence-nonexistence, oneness-difference, like a second moon.")

Master Ce says: "Fifth explains mutual-dependence-provisional. The text separately has two parts. First indicating two types: First, mutually avoiding mutual dependence, or called 'definite mutual dependence'—like all dharmas mutually depending in turn. Second, mutually seizing mutual dependence, also called 'indefinite mutual dependence'—like a one-foot object being sometimes long, sometimes short, because what is referenced differs." Volume One says: "Ancient explanation of mutual dependence: All names mutually depend, also called indefinite mutual dependence. Mutual dependence has two types. Initially called 'all name-character mutual dependence'—this is mutually avoiding mutual dependence. Like various trees and stones naturally having name-types [possibly missing the character 'type' after 'type'] that are not the same. These names are definite. Indefinite refers to mutually seizing mutual dependence, like long-short, large-small, etc." Master Zang says: "Mutual dependence provisional has two types, also called 'distinct dependence' and also called 'universal dependence.' Like long-short, old-young, good-bad are called distinct dependence. Like long depending on not-long—all myriad things are indefinite. Outside of not-long, according to obtaining [the commentary changes 'obtaining' to 'depending on'] one thing, therefore called indefinite. Also called universal dependence." Master Ye says: "All names mutually depending refers to long-short, high-low, etc. Also called indefinite mutual dependence. Like...