法相二巻鈔二巻 - 翻刻

翻刻

【右頁上段】
モ。而モ阿賴耶識ノ知ル所ニアラズ。其ニ取テ。無漏ニ
ハ三品ノ無漏ト云事候。三品ト申ハ。下品中品上品也。
下品ト申ハ見道也。見道ト申ハ。初テ無漏ノ智ノ起テ
麁（アラキ）障ヲ斷スル時也。中品ト申ハ修道也。修道ト申ハ。無
漏ノ智ノ重テ猶々起テ。細ナル障ヲ斷ル時也。上品ト
申ハ佛也。諸障皆斷ツクシテ。悟ノキハマル位也。此三
ヲ三品ノ無漏ト申也。上ニ申候ツル諸ノ無漏ノ種子
ヲ。此三品ニ分充々樣ハ。下品ノ種子ハ。妙觀察智。平
等性智ノ種子。皆是ガ中ニアリ。其外ノ種子ハナシ。中
品ノ種子モ又如＿レ此。下中品ノ妙觀平等ノ二智ニハ。各
皆廿一ノ法アリ。妙觀察智ニハ。廿一ノ外ニ。尋（シン）ノ心
所。伺（シ）ノ心所アリ。故ニ惣シテ廿三ナリ。上品ノ種子
ニハ。四智ノ種子アリ。心所ハ何レニモ皆廿一也。佛ニ
ハ尋伺ハ無ガ故也。五根五境ノ種子モ皆アリ。如來三
十二相･八十隨好。無數ノ大光明無邊ノ淨土等モ。皆悉ク
此内ニアリ。無漏ノ色聲香味觸不離カ故也。サレバ紺
頂金ノ姿。丹菓靑蓮ノ粧ヒ。花臺玉樓ノ構ヘ。八功七重
【右頁下段】
ノ莊リ。併我心ノ内ニアリ。何況ヤ淸淨ニシテ無數量
微妙ノ功徳本來具足セルヲヤ。我身即佛也。此所即則淨
土也。觀モ又無相違ナリ。而トモ我心ヲツカウ事不＿レ
能。無明ノ迷ハ。闇ノ如クニ暗ク。薩伽耶見ノ執ハ。如
ニ堅ケレハ觀ト云ヘドモ不＿レ明久カラズ。譬ハ深闇ノ
風ノハケシキニ。幽カナル燈ヲ以テ行ガ如シ。須臾ニ
シテ滅シ。闇昧ニシテ拙シ。何況ヤ眼ヲ佛敎ニヘダテ。
生ヲ邊界ニ受ル輩ヲヤ。何況ヤ地獄鬼畜ノ衆生ヲヤ。此
故ニ無上大覺ノ種子。徒ニシツミ埋レテ。現行ヲ生ル
事アタハズ。栴檀ノ種ノ土ノ中ニアリテ。サマ〳〵ノ
臭（クサ）ク穢（ケカラハシ）キ物ニ埋レテ。未ダ生出セザランガ如シ。而ヲ根
熟シ時至レル人。衆生ノ爲ニ佛ニナラン菩薩ノ爲ニ。
衆生ヲ利ント云心ツヨク起テ。ネテモ覺テモ懈タル
時ナク。生々世世ウゴク事ナケレバ。我トハ敎ヲ開テ
モ見ル人ノ説クヲモ聞テ。彼三品ノ無漏ノ種子漸ク
潤萠（ウルヲヒ）ス。彼栴檀ノ種ノ可＿二生出＿一時良近付テ。雨露ノ潤
ヲ蒙ルガ如シ。如＿レ是シテ。其心深ク堅ク成リ行ハ。敎ヲ
【左頁上段】
學シ行ヲ修スルニ隨テ。智慧ノ位次第ニ進ミ。慈悲ノ
徳漸々ニ重リテ。一大無數劫ヲ經ヌレバ。凡夫ノ分齊ノ
覺リ爰ニ極ヌ。無漏ノ種子悉潤ヘル中ニ。下品ノ無漏既
ニ生ジナントス。而未＿レ生。初テ堅固ノ菩提心ヲ起セシ
ヨリ來（コノカタ）。此位ニ至ルマデ。地前ノ菩薩ト名ク。イマダ十
地ニ不＿レ至故也。此一大無數劫ガ間。覺ノ深ク成リ行ク
重々ヲ申候ニ。三十心ト云事候。所謂十住。十行。十迴
向也。此中ノ第十ノ迴向ノ終ノ方ニ。加行ノ位ヲ開
ク。四善根トモ名ク。煗善根。頂善根。忍善根。世第一法
是也。此四ノ位ヲバ。明增定。明得定。印順定。無間定ト
名ク。是ヨリ外ノ三十心ヲバ。皆資糧ノ位ト名ク。佛
道ノ糧ヲ蓄ガ故ニ資糧ト名ク。其終リハ殊ニ見道ノ
方便ト成ガ故。加行ト名ク。今此地前ニ。諸ノ障ヲ多
ク伏ス。障ト申ハ。煩惱障ト所知障ト也。煩惱ノ樣ハ。
先ニ申候。又隨煩惱ヲモ是ニ攝ム。所知障ト申ハ。彼煩
惱ノ一々ノ法底ニ體ニ迷ヘル心也。煩惱ヨリハ斷シ
カタキ障也ト云ヘドモ。煩惱ノ外ニ別ノ體有ルニ非ズ。
【左頁下段】
只煩惱ノ底ノ幽ニ深キ分ヲ所知障トハ申候也。譬ヘ
バ夜ニ杌ヲ見テ人ト思フ時。クヰト知ヌ心ト。人ト
思フ心ト。二重ナレドモ。人ト思フ心ノ外ニハ。杌ト知
ヌナシ。只用ニ迷ト。體ニ迷トノ二重也。煩惱所知ノ
二障モ又如＿レ是。煩惱ハ人ト思フガ如シ。所知ハクヰセ
ト知ラザルガ如シ。貪ニモ此二重アリ。嗔ニモ此二重
アリ。乃至二十ノ隨惑ニモ。一々ニ皆如＿レ是。此煩惱ニ
麁キ類ヒアリ。細カナル類アリ。麁ヲバ分別煩惱ト名
ク。ソノ底ノ所知障ヲバ。分別ノ所知障ト名ク。其所知
ヲバ。倶生ノ所知障ト名ク。今倶生ノ二障ヲバ。修道
ニ斷ス。斷ト申ハ。無漏ノ悟開ル時。煩惱所知ノ種子
ノ。永クホロビウスルヲ申候也。伏ト申ハ。未ダ其種
子ヲ失フニハ不＿レ及。種子ハ猶アレドモ。智慧ノ力ニ依
テ。現行ノ起ラザルヲ申也。今地前ノ菩薩。諸ノ障多
ヲ伏ト云ハ。分別ノ二障ヲバ。資糧ノ位ニ漸伏シハジ
メテ。加行ノ位ニ伏シヲハル。倶生ノ二障ヲバ。加行
ノ位ニ漸伏シハジメテ。地前ニイマダ伏シハテズ。地

現代語訳

【右頁上段】
も、しかも阿頼耶識の知るところではない。それについて、無漏には三品の無漏ということがある。三品と申すのは、下品・中品・上品である。下品と申すのは見道である。見道と申すのは、初めて無漏の智が起こって粗い障を断つ時である。中品と申すのは修道である。修道と申すのは、無漏の智が重ねてなお起こって、細かな障を断つ時である。上品と申すのは仏である。諸障をみな断ち尽くして、悟りの極まる位である。この三つを三品の無漏と申す。上に申し候った諸の無漏の種子を、この三品に配分する様は、下品の種子は、妙観察智・平等性智の種子、みなこの中にある。その外の種子はない。中品の種子もまた同じである。下中品の妙観・平等の二智には、それぞれみな二十一の法がある。妙観察智には、二十一の外に、尋の心所・伺の心所がある。故に総じて二十三である。上品の種子には、四智の種子がある。心所はいずれにもみな二十一である。仏には尋伺はないが故である。五根五境の種子もみなある。如来の三十二相・八十随好、無数の大光明・無辺の浄土等も、みなことごとくこの内にある。無漏の色・声・香・味・触が不離であるが故である。されば紺頂金の姿、丹唇青蓮の装い、花台玉楼の構え、八功七重

【右頁下段】
の荘厳、併せて我が心の内にある。何況や清浄にして無数量微妙の功徳を本来具足するをや。我が身すなわち仏である。この所すなわち浄土である。観もまた無相違なり。しかしながら我が心を使うことができない。無明の迷いは、闇のように暗く、薩迦耶見の執着は、石のように堅いければ、観と言えども明らかでなく久しからず。譬えば深い闇の風の激しきに、かすかな燈を以て行くが如し。たちまちにして滅し、闇昧にして拙し。何況や眼を仏教に閉ざし、生を辺界に受ける輩をや。何況や地獄・餓鬼・畜生の衆生をや。この故に無上大覚の種子、徒に沈み埋もれて、現行を生ずることができず。栴檀の種が土の中にあって、さまざまな臭く穢らわしき物に埋もれて、未だ生い出でざるが如し。しかるに根熟し時至れる人、衆生のために仏になろうとする菩薩のために、衆生を利そうという心強く起こって、寝ても覚めても懈怠する時なく、生々世々動くことなければ、我とは教えを開いても見、人の説くをも聞いて、かの三品の無漏の種子漸く潤い萌す。かの栴檀の種の生い出づべき時良く近づいて、雨露の潤いを蒙るが如し。このようにして、その心深く堅くなり行くは、教えを

【左頁上段】
学し行を修するに従って、智慧の位次第に進み、慈悲の徳漸々に重なって、一大無数劫を経れば、凡夫の分際の悟りここに極まる。無漏の種子ことごとく潤える中に、下品の無漏既に生じなんとす。しかして未だ生ぜず。初めて堅固の菩提心を起こしてより来、この位に至るまで、地前の菩薩と名づく。いまだ十地に至らざるが故である。この一大無数劫の間、悟りの深く成り行く重々を申し候うに、三十心ということがある。いわゆる十住・十行・十回向である。この中の第十の回向の終わりの方に、加行の位を開く。四善根とも名づく。煖善根・頂善根・忍善根・世第一法これである。この四つの位をば、明増定・明得定・印順定・無間定と名づく。これより外の三十心をば、みな資糧の位と名づく。仏道の糧を蓄えるが故に資糧と名づく。その終わりは殊に見道の方便となるが故、加行と名づく。今この地前に、諸の障を多く伏す。障と申すのは、煩悩障と所知障である。煩悩の様は、先に申し候。また随煩悩をもこれに摂む。所知障と申すのは、かの煩悩の一々の法の底に、体に迷える心である。煩悩よりは断じ難い障であると言えども、煩悩の外に別の体があるのではない。

【左頁下段】
ただ煩悩の底の幽に深き分を所知障とは申し候う。譬えば夜に切り株を見て人と思う時、杌（切り株）と知らぬ心と、人と思う心と、二重なれども、人と思う心の外には、杌と知らぬことはなし。ただ用に迷うと、体に迷うとの二重である。煩悩・所知の二障もまたこのごとし。煩悩は人と思うが如し。所知は切り株と知らざるが如し。貪にもこの二重あり。瞋にもこの二重あり。乃至二十の随惑にも、一々にみなこのごとし。この煩悩に粗い類いあり、細かなる類あり。粗をば分別煩悩と名づく。その底の所知障をば、分別の所知障と名づく。細をば倶生煩悩と名づく。その底の所知障をば、倶生の所知障と名づく。今倶生の二障をば、修道に断ず。断と申すのは、無漏の悟り開ける時、煩悩・所知の種子の、永く滅び失するを申し候う。伏と申すのは、未だその種子を失うには及ばず。種子はなおあれども、智慧の力によって、現行の起こらざるを申すなり。今地前の菩薩、諸の障多くを伏すと言うのは、分別の二障をば、資糧の位に漸く伏し始めて、加行の位に伏し終わる。倶生の二障をば、加行の位に漸く伏し始めて、地前にいまだ伏し果てず。地

英語訳

[Right page, upper section]
However, they are not within what ālaya consciousness knows. Regarding this, in the uncontaminated there are what are called three grades of the uncontaminated. The three grades are: lower grade, middle grade, and upper grade. The lower grade is the path of seeing. The path of seeing is when uncontaminated wisdom first arises and cuts off coarse obstructions. The middle grade is the path of cultivation. The path of cultivation is when uncontaminated wisdom repeatedly arises further and cuts off subtle obstructions. The upper grade is Buddhahood. This is the stage where all obstructions are completely severed and awakening reaches its culmination. These three are called the three grades of the uncontaminated. The way these various uncontaminated seeds mentioned above are distributed among these three grades is as follows: In the lower grade seeds are the seeds of the Wisdom of Wonderful Observation and the Wisdom of Equality—all are contained within this. There are no other seeds. The middle grade seeds are also likewise. In the lower and middle grades, the two wisdoms of wonderful observation and equality each have twenty-one dharmas. In the Wisdom of Wonderful Observation, besides the twenty-one, there are the mental factor of investigation (vitarka) and the mental factor of analysis (vicāra). Therefore, in total there are twenty-three. In the upper grade seeds, there are seeds of the four wisdoms. Mental factors in each case are all twenty-one. This is because in Buddhahood there are no investigation and analysis. There are also seeds of the five sense faculties and five sense objects. The Tathāgata's thirty-two major marks and eighty minor marks, countless great luminosity, boundless pure lands, etc., are all completely contained within this. This is because the uncontaminated form, sound, smell, taste, and touch are inseparable. Therefore, the appearance of dark blue crown and golden body, the adornment of vermillion lips and blue lotus, the structure of flower platforms and jeweled pavilions, the eight meritorious waters and seven-tiered

[Right page, lower section]
adornments—all exist within my own mind. How much more so the pure and immeasurably subtle merits that are inherently complete! My body is precisely Buddha. This place is precisely the Pure Land. Contemplation is also without contradiction. However, I cannot use my own mind. The delusion of ignorance is as dark as darkness, and the grasping of satkāya-dṛṣṭi is as hard as stone. Even though it is called contemplation, it is not clear and does not last long. It is like walking with a dim lamp in fierce winds of deep darkness. It is extinguished in an instant, dim and clumsy. How much more so for those who close their eyes to Buddhist teaching and are born in border regions. How much more so for sentient beings in hell, as hungry ghosts, and as animals. Therefore, the seeds of supreme great awakening sink and are buried in vain, unable to produce manifest activity. It is like sandalwood seeds being in the soil, buried in various foul and defiled things, not yet having sprouted forth. However, for those whose roots have matured and whose time has come, who are bodhisattvas wishing to become Buddha for the sake of sentient beings, the mind to benefit sentient beings arises strongly, and sleeping or waking there is no time of slackness. Since it remains unmoved through life after life, whether one opens and examines the teachings oneself or listens to others' explanations, those three grades of uncontaminated seeds gradually become moistened and sprout. It is like sandalwood seeds when the time for sprouting approaches favorably and they receive the moisture of rain and dew. In this way, as that mind becomes deep and firm, through learning the teachings

[Left page, upper section]
and cultivating practices, the stages of wisdom progressively advance, the virtue of compassion gradually accumulates, and after one great immeasurable kalpa, the awakening within ordinary beings' capacity reaches its limit here. Among the uncontaminated seeds that are all moistened, the lower grade uncontaminated is about to arise. However, it has not yet arisen. From first arousing firm bodhicitta up to reaching this stage, one is called a pre-ground bodhisattva. This is because one has not yet reached the ten grounds. During this one great immeasurable kalpa, the successive deepening of awakening is called the thirty minds. Namely, the ten stages of dwelling, ten stages of practice, and ten stages of dedication of merit. At the end of the tenth dedication of merit among these, the stage of preparatory practices is established. It is also called the four wholesome roots: the wholesome root of warmth, the wholesome root of peak, the wholesome root of forbearance, and the supreme mundane dharma. These four stages are called: the concentration of increasing clarity, the concentration of attaining clarity, the concentration of accordance with marks, and the uninterrupted concentration. All thirty minds other than these are called the stage of provisions. It is called provisions because one accumulates provisions for the Buddha path. The end becomes specifically the expedient means for the path of seeing, therefore it is called preparatory practice. Now in this pre-ground stage, one subdues many obstructions. What are called obstructions are afflictive obstructions and cognitive obstructions. The nature of afflictions was explained earlier. Secondary afflictions are also included in this. What are called cognitive obstructions are minds that are deluded about the essence at the foundation of each of those afflictive dharmas. Though they are said to be obstructions more difficult to sever than afflictions, they do not have a separate essence outside of afflictions.

[Left page, lower section]
They are simply the deeply subtle aspects at the foundation of afflictions that are called cognitive obstructions. For example, when one sees a stump at night and thinks it is a person, there are two layers: the mind that does not know it is a stump and the mind that thinks it is a person. However, outside the mind that thinks it is a person, there is no not-knowing that it is a stump. There are simply two layers: delusion about function and delusion about essence. The two obstructions of afflictive and cognitive are also like this. Afflictive obstructions are like thinking it is a person. Cognitive obstructions are like not knowing it is a stump. Greed also has these two layers. Hatred also has these two layers. Even in the twenty secondary afflictions, each one is likewise. Among these afflictions, there are coarse types and subtle types. The coarse are called discriminated afflictions. The cognitive obstructions at their foundation are called discriminated cognitive obstructions. The subtle are called innate afflictions. The cognitive obstructions at their foundation are called innate cognitive obstructions. Now the innate two obstructions are severed in the path of cultivation. What is called severing means that when uncontaminated awakening opens, the seeds of afflictive and cognitive obstructions permanently perish and are lost. What is called subduing means that one has not yet reached the point of losing those seeds. Though the seeds still exist, by the power of wisdom, manifest activities do not arise. Now when it is said that pre-ground bodhisattvas subdue many obstructions, it means: the discriminated two obstructions are gradually subdued beginning in the stage of provisions and completely subdued in the stage of preparatory practices. The innate two obstructions begin to be gradually subdued in the stage of preparatory practices, but are not yet completely subdued in the pre-ground stage. On the ground