一　法苑義鏡五巻ページ56/98 - 翻刻

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翻刻

【右頁】【枠外右上】一一〇【但し算用数字】【枠外右横上】法苑義鏡　斷障章【枠外右横下】　一一〇【二段構成】【上段】解脱。初二斷＿レ種。後一遣＿レ習。一云。三心各有＿二無間￣ト解脱￣ト＿一。故智周《割書：考【四角で囲む】入道章下本〔三八右〕｜引＿二唯識九＿一〔二十八右〕》師云。眞見道中￣ニ或說＿二三心￣ト二心￣トノ刹那＿一。二￣トハ卽無間￣ト及以解脱￣トシ。三￣トハ謂無間￣ト解脱￣ト勝進￣トシ。故唯識云。斷惑￣ト證滅￣トノ期心別￣ナルカ故。又有解云。三心皆爲＿二無間＿一。更可＿レ有＿二第四解脱道＿一。此等諸說。如＿二別記說＿一。文其六識中。至＿二無前後＿一者。此意卽後明＿二俱生所知＿一也。他勢不行者。依＿二六行智＿一。伏＿二煩惱＿一時。其與＿二煩惱＿一俱行￣スル所知￣モ。亦可＿レ言＿レ伏。他煩惱勢。不＿二現行＿一故。彼伴所知￣モ。亦不＿二現行＿一。故可＿レ言＿レ伏。非＿レ謂＿三六行能伏＿二所知＿一但由＿二害伴＿一。自不＿レ起耳。不分麤細等者。不＿下隨＿二界地＿一麤細前後別斷＿上。不＿レ￣ルハ廢＿下￣セ初地￣ニ斷＿二￣シ有頂細￣ナルヲ＿一。二地還￣テ斷＿中￣コトヲモ欲界麤＿上者。但隨＿レ￣テ障￣ルニ此地￣ニ斷￣スルカ故。文其七識。至＿二現行等斷＿一者。此第二明＿二第七識＿一也。說有九品者。九地各有＿二九品＿一故。說無品者。此七識惑。於＿二自地中＿一卽無＿二九品＿一。與＿二自地六識中￣ノ第九品我見￣ト＿一相似。此等二師￣ハ。皆同許￣シテ云＿二仍￣ヲ一品￣トシテ斷￣スト＿一。金剛心中永斷故。【下段】若據＿二￣テ十地＿一而分別者。其第七識八地《割書：考【四角で囲む】一本無＿二八｜地等二十字＿一》已去亦容＿レ得＿レ起￣コトヲ。以＿下第六識入＿二生空＿一時。其第七識卽是有漏￣ナルヲ＿上故障得＿レ起￣コトヲ。若入＿二￣トキハ法空＿一。其第七識￣ハ卽平等起故不＿二俱起＿一。文雖無相論。至＿二不可依用＿一者。下擧＿二二文＿一以會＿二相違＿一。此初無相論文。第二執識者。第七識也。心意識中卽第二意。故名＿二第二＿一。常内執＿レ我故名＿二執識＿一。古基法師￣ハ。引＿二無相論＿一云。若見＿レ諦完《割書：考【四角で囲む】完一｜本作肉》煩惱識￣ト及心法￣ト。得＿二出世道十六行＿一。究竟滅盡。餘殘未＿レ盡。但屬＿二思惟＿一。是名＿二￣ト第二￣ノ執識＿一。　解云。完（クワン）煩惱￣ト者。卽見惑也。思惟者是修惑也。依＿二此文＿一難云。若第七惑。唯金剛斷。何故無相論。云＿レ通＿二見修所斷＿一耶。故今會云。彼無相文。旣違＿二餘論＿一。卽攝論唯識等諸師。皆云＿二第七識唯修所斷＿一故不＿レ可＿レ據。文仁王經言。至＿二心習煩惱＿一者。此次一文。卽仁王經上卷。菩薩敎化品文也。藏師疏云。初二三地觀＿二￣スヘシ心諦無相＿一。不＿レ取＿二-著色法＿一。故離＿二色縛＿一。道理￣トシテ亦觀＿二￣スヘシ心諦無生＿一。文之隱顯。從＿二多分＿一說￣ク。四五六地￣ハ能觀＿二三界心諦無生＿一。不＿レ【左頁】【枠外左上】一一一【但し算用数字】【枠外左横上】法苑義鏡　斷障章【枠外左横下】　一一一【二段構成】【上段】取＿二心想＿一故。能斷＿二迷心惑＿一。通論￣レハ亦斷＿二￣スヘシ迷色惑＿一。七八九地深證＿二￣ス心色無生＿一。故能斷＿二色心等習＿一。十地￣ト佛地￣トハ深觀＿二￣シ空諦￣ヲ＿一。究竟道中斷＿二￣ス心￣ノ習￣ヲ＿一。或理￣トシテ亦斷＿二￣スヘシト色習￣ヲモ＿一。卽依＿二此經文＿一難云。若第七惑。唯金剛斷。何故仁王經。云＿三四五六地斷＿二心煩惱＿一。第七識惑卽心惑故。文色麤心細。至＿二亦不相違＿一者。此正會＿レ經也。色法麤顯。迷惑￣モ亦麤。心法微細。迷惑亦細。此麤細爲＿レ別＿二五忍階降差別￣ヲ＿一。說＿レ￣ク斷＿二￣コトヲ煩惱＿一。非＿レ謂＿下￣ニハ別￣ニ有＿三第七識惑。障＿二￣フルコト四五六地＿一故。斷＿中心煩惱＿上。故不＿二相違＿一。五忍如＿二前第一卷說＿一。文第八依障。至＿二智障小分＿一者。二乘者斷煩惱障等者。薩婆多宗￣ハ。煩惱障￣ノ中五見￣ト及疑￣トハ見道所斷。貪嗔癡慢貫＿二-通二＿一斷。貪等迷＿レ￣スルハ理見道所斷。貪等障＿レ￣ルハ事修道所斷。二乘之人。但滅＿レ￣シテ惑￣ヲ未＿レ￣タ除＿二￣カ智障＿一。唯佛如來￣ノミ滅＿二￣ス彼智障＿一。雜心《割書：考【四角で囲む】雜心九｜〔六丁〕》論云。佛除＿二不染汗無知＿一。又倶舍《割書：考【四角で囲む】倶舍廿七〔二左〕取意。次｜同〔五左〕文光記〔十三右〕》云。智障￣ハ永時障。今云＿二永斷所知障小分＿一者。卽定障根障等無知也。　問。二乘之人￣ハ斷＿二根障無知＿一。得＿二非擇滅＿一耶。　解云。勝緣究竟￣シテ永闕＿レ之位。【下段】方得＿二非擇＿一。二乘之人￣ハ唯斷＿二小分＿一。未＿レ斷＿二全分＿一。是故不＿レ得。唯佛世尊￣ノミ究竟斷盡。故得＿二￣ルナリ非擇＿一。　問。若爾倶舍廿七云。斷圓德立＿二四種＿一。一一切煩惱斷。二一切定障斷。三究竟斷。四竝習斷。光師云。准＿二彼論文＿一。若一切煩惱障斷￣ハ得＿二擇滅＿一。若不染無知定障斷￣ハ得＿二非擇滅＿一。卽前二障斷￣シ已￣テ不退￣ナルヲ名＿二畢竟斷＿一。通＿二擇滅￣ト及非擇滅￣トニ＿一。此簡＿二鈍根＿一。旣云＿レ簡＿二-異￣スト鈍根＿一。明￣ニ知￣ル。利根二乘￣ハ斷＿二￣シテ不染無知＿一。得＿二非擇滅＿一。　解云。畢竟斷中。鈍根有＿レ退。利根不退。由＿二此差別＿一名＿レ簡＿二鈍根＿一非＿レ謂＿下利根二乘。斷＿二不染無知【＿一：脱落？】得＿中非擇滅＿上。故不＿二相違＿一。可＿レ勘＿二疏文＿一。文然有差別。至＿二九地不定＿一者。斷＿二煩惱障＿一得＿二四果＿一中。次第￣ト超越￣ト其類差別。故云＿二然有差別＿一。前三果中。各有＿二二種＿一。一次第得果。二超越得果。今此文中。卽明＿二次第得果＿一也。漸次初果唯斷三界分別煩惱者。顯揚《割書：考【四角で囲む】第三〔十｜左【〕：脱落？】文》論說。若隨＿レ勝說。永斷＿二三結＿一。若全攝者。永斷＿二一切見所斷惑＿一。今約＿二全攝＿一故。云＿二唯斷三界分別煩惱＿一。一來果中￣ニ若￣シ次第￣ノ者。從＿二預流果＿一進。斷＿二欲界第六品惑＿一。解脱道時卽得＿二

現代語訳

【右頁】【枠外右上】一一〇【枠外右横上】法苑義鏡　断障章【枠外右横下】　一一〇【上段】解脱である。初二は種子を断じ、後一は習気を遣る。一に云く：三心は各々無間と解脱とを有する。故に智周師が云く：「真見道中において或いは三心と二心の刹那を説く。二とは即ち無間及び解脱であり、三とは謂く無間と解脱と勝進である」と。故に『唯識』に云く：「惑を断じることと滅を証することとは期心が別であるから」と。又ある解釈に云く：「三心は皆無間となり、更に第四の解脱道が有るべきである」と。これらの諸説については、別記の説の如くである。「その六識中、前後無しまで」について。この意味は即ち後に俱生所知を明かすのである。「他勢不行」とは、六行智に依って、煩悩を伏する時、その煩悩と俱行する所知も、亦た伏すと言うべきである。他の煩悩の勢いが現行しない故に、彼の伴である所知も、亦た現行しない。故に伏すと言うべきである。六行が能く所知を伏するということではなく、ただ伴を害することによって、自ら起こらないだけである。「粗細を分かたず等」とは、界地に随って粗細前後を別々に断じないということである。初地において有頂の細かなものを断じ、二地で還って欲界の粗いものを断じることを廃さないのは、ただ障るものに随ってこの地で断ずる故である。「その七識、現行等断まで」について。これは第二に第七識を明かすのである。九品があると説く者は、九地に各々九品があるからである。品がないと説く者は、この七識の惑は、自地中において即ち九品がなく、自地の六識中の第九品我見と相似している。これら二師は、皆同じく許して「仍お一品として断ずる」と云う。金剛心中で永断する故である。【下段】もし十地に拠って分別するならば、その第七識は八地已去においても亦た起こることを容れ得る。第六識が生空に入る時、その第七識は即ち有漏であるを以って、故に障碍が起こることを得る。もし法空に入る時は、その第七識は即ち平等に起こる故に俱起しない。「無相論に雖も、依用すべからずまで」について。下に二文を挙げて相違を会す。これは初めの無相論の文である。「第二執識」とは第七識である。心意識中の即ち第二の意であり、故に「第二」と名づける。常に内に我を執する故に「執識」と名づける。古の基法師は、無相論を引いて云く：「もし諦を見て完煩悩識と心法を、出世道十六行を得て、究竟に滅尽する。余残未だ尽きず。ただ思惟に属す。これを第二の執識と名づける」と。解して云く：完煩悩とは、即ち見惑である。思惟とは是れ修惑である。この文に依って難じて云く：もし第七の惑が、唯だ金剛で断ずるなら、何故無相論は、見修所断に通ずると云うのか。故に今会して云く：彼の無相の文は、既に余論に違う。即ち『摂論』『唯識』等の諸師は、皆「第七識は唯だ修所断である」と云う故に拠るべからず。「仁王経に言う、心習煩悩まで」について。この次の一文は、即ち『仁王経』上巻の菩薩教化品の文である。蔵師の疏に云く：「初二三地は心諦無相を観ずべし。色法に取著せず、故に色縛を離る。道理としても亦た心諦無生を観ずべし。文の隠顕は、多分に従って説く。四五六地は能く三界心諦無生を観じ、【左頁】【枠外左上】一一一【枠外左横上】法苑義鏡　断障章【枠外左横下】　一一一【上段】心想を取らない故に、能く迷心惑を断ずる。通論すれば亦た迷色惑を断ずべし。七八九地は深く心色無生を証す。故に能く色心等の習を断ずる。十地と仏地とは深く空諦を観じ、究竟道中で心の習を断ずる。或いは理としても亦た色習をも断ずべし」と。即ちこの経文に依って難じて云く：もし第七の惑が、唯だ金剛で断ずるなら、何故『仁王経』は、四五六地が心煩悩を断ずると云うのか。第七識の惑は即ち心惑だからである。「色は粗く心は細かし、亦た相違せずまで」について。これは正しく経を会すのである。色法は粗顕であり、迷惑も亦た粗い。心法は微細であり、迷惑も亦た細かい。この粗細を別として五忍階降の差別を説いて、煩悩を断ずることを説く。別に第七識の惑が有って、四五六地を障うが故に、心煩悩を断ずるということではない。故に相違しない。五忍については前の第一巻で説いた如くである。「第八の依障、智障小分まで」について。「二乗者は煩悩障等を断ず」について。薩婆多宗では、煩悩障の中の五見及び疑は見道所断であり、貪瞋痴慢は二断に貫通する。貪等で理に迷うものは見道所断であり、貪等で事を障うものは修道所断である。二乗の人は、ただ惑を滅するだけで未だ智障を除かない。唯だ仏如来のみが彼の智障を滅する。『雑心論』に云く：「仏は不染汗無知を除く」と。又『倶舎』に云く：「智障は永時の障である」と。今「永断所知障小分」と云うのは、即ち定障・根障等の無知である。問う：二乗の人は根障無知を断じて、非択滅を得るか。解して云く：勝縁が究竟して永く之を闕く位において、方に非択を得る。二乗の人は唯だ小分を断じ、未だ全分を断ぜず。是故に得ない。唯だ仏世尊のみが究竟に断尽する。故に非択を得るのである。【下段】問う：もしそうなら『倶舎』二十七に云く：「断円徳を四種に立てる。一は一切煩悩断、二は一切定障断、三は究竟断、四は并習断」と。光師が云く：「彼の論文を准ずるに、もし一切煩悩障断は択滅を得、もし不染無知定障断は非択滅を得る。即ち前の二障を断じ已って不退なるを畢竟断と名づけ、択滅及び非択滅に通ずる。これは鈍根を簡ぶ」と。既に鈍根と簡異すると云うのであれば、明らかに知る、利根二乗は不染無知を断じて、非択滅を得ると。解して云く：畢竟断中で、鈍根には退があり、利根は不退である。この差別によって鈍根を簡ぶと名づけるのであって、利根二乗が不染無知を断じて非択滅を得るということではない。故に相違しない。疏文を勘すべきである。「然るに差別有り、九地不定まで」について。煩悩障を断じて四果を得る中で、次第と超越との類の差別がある。故に「然るに差別有り」と云う。前の三果中で、各々二種がある。一は次第得果、二は超越得果である。今この文中では、即ち次第得果を明かすのである。「漸次初果は唯だ三界分別煩悩を断ず」について。『顕揚論』の説では、もし勝に随って説けば、永く三結を断じ、もし全摂であれば、永く一切見所断惑を断ずる。今全摂に約する故に、「唯だ三界分別煩悩を断ず」と云う。一来果中で、もし次第の者は、預流果から進んで、欲界第六品の惑を断じ、解脱道の時に即ち

英語訳

【Right Page】【Outside frame, upper right】 One hundred and ten 【Outside frame, upper right horizontal】 Dharma Garden Meaning Mirror - Eliminating Obstacles Chapter 【Outside frame, lower right horizontal】　 One hundred and ten 【Upper Section】 [This is] liberation. The first two eliminate seeds; the last one removes habitual tendencies. One says: The three minds each have uninterrupted and liberation [paths]. Therefore Master Zhizhou says: "Within true seeing path, [some] explain three minds or two minds' instants. 'Two' means uninterrupted and liberation; 'three' means uninterrupted, liberation, and victorious advancement." Therefore the *Vijñānavāda* says: "Because the aspirational minds for eliminating delusions and realizing cessation are different." Another explanation says: "The three minds all become uninterrupted [paths], and there should additionally be a fourth liberation path." Regarding these various explanations, [they are] as explained in separate records. "Within those six consciousnesses... without before and after": This meaning immediately clarifies innate cognitive [obstacles] afterward. "Not functioning through others' power" means when depending on six-aspect wisdom to subdue afflictions, the cognitive [obstacles] that function together with those afflictions can also be said to be subdued. Because others' afflictive power does not manifest, those accompanying cognitive [obstacles] also do not manifest. Therefore [they] can be said to be subdued. This does not mean six aspects can subdue cognitive [obstacles], but merely that by harming companions, [they] do not arise by themselves. "Not distinguishing coarse and subtle, etc." means not separately eliminating according to realms and grounds in coarse-subtle sequence. Not abandoning the fact that the first ground eliminates subtle [afflictions] of the Peak of Existence while the second ground returns to eliminate coarse [afflictions] of the desire realm [occurs] merely because [they] eliminate whatever obstructs this ground. "Those seven consciousnesses... eliminating manifest [afflictions], etc.": This is the second [section] clarifying the seventh consciousness. Those who explain nine grades [do so] because each of the nine grounds has nine grades. Those who explain no grades [do so because] these seventh consciousness afflictions have no nine grades within their own ground, resembling the ninth-grade self-view within the six consciousnesses of their own ground. These two masters both equally permit saying "[they] are still eliminated as one grade." Because [they] are permanently eliminated within vajra-mind. 【Lower Section】 If distinguishing according to the ten grounds, those seventh consciousnesses from the eighth ground onward can also arise. When the sixth consciousness enters personal emptiness, because that seventh consciousness is precisely defiled, obstacles can therefore arise. When entering dharma emptiness, because that seventh consciousness immediately arises equally, [they] do not arise together. "Although the *Nirākāra-śāstra*... cannot be relied upon": Below [the text] raises two passages to reconcile contradictions. This is the first *Nirākāra-śāstra* passage. "Second grasping consciousness" refers to the seventh consciousness. Among mind, mentality, and consciousness, [it] is precisely the second mentality, hence named "second." Because [it] constantly grasps self internally, [it is] named "grasping consciousness." Ancient Master Ji cited the *Nirākāra-śāstra* saying: "If seeing truth, complete afflictive consciousness and mental factors attain supramundane path's sixteen aspects and are ultimately extinguished. The remaining residue is not yet exhausted but only belongs to contemplation. This is called the second grasping consciousness." Explaining: "Complete afflictions" are precisely seeing delusions. "Contemplation" refers to cultivation delusions. Challenging based on this text: If seventh [consciousness] afflictions are eliminated only at vajra [stage], why does the *Nirākāra-śāstra* say [they] extend to what is eliminated by seeing and cultivation? Therefore now reconciling: That *nirākāra* text already contradicts other treatises. The various masters of *Mahāyānasaṃgraha*, *Vijñānavāda*, etc., all say "the seventh consciousness is eliminated only by cultivation," therefore [it] cannot be relied upon. "The *Benevolent King Sūtra* says... mind's habitual afflictions": This next passage is precisely from the Bodhisattva Teaching Chapter of the upper volume of the *Benevolent King Sūtra*. Master Zang's commentary says: "The first, second, and third grounds should contemplate mind-truth as signless, not grasping and clinging to material dharmas, therefore departing from material bondage. Reasonably, [they] should also contemplate mind-truth as unborn. The text's hidden and manifest [aspects] are explained following the majority. The fourth, fifth, and sixth grounds can contemplate the unborn mind-truth of the three realms, 【Left Page】【Outside frame, upper left】 One hundred and eleven 【Outside frame, upper left horizontal】 Dharma Garden Meaning Mirror - Eliminating Obstacles Chapter 【Outside frame, lower left horizontal】　 One hundred and eleven 【Upper Section】 not taking mental conceptualization, therefore capable of eliminating mind-deluding afflictions. Generally speaking, [they] should also eliminate material-deluding afflictions. The seventh, eighth, and ninth grounds deeply realize the unborn [nature] of mind and matter, therefore capable of eliminating habitual [tendencies] of matter, mind, etc. The tenth ground and Buddha ground deeply contemplate the truth of emptiness, eliminating mental habitual [tendencies] within the ultimate path. Reasonably, [they] should also eliminate material habitual [tendencies]." Challenging based on this sūtra passage: If seventh [consciousness] afflictions are eliminated only at vajra [stage], why does the *Benevolent King Sūtra* say the fourth, fifth, and sixth grounds eliminate mental afflictions? Because seventh consciousness afflictions are precisely mental afflictions. "Matter is coarse, mind is subtle... also not contradictory": This correctly reconciles the sūtra. Material dharmas are coarse and manifest; delusions are also coarse. Mental dharmas are subtle; delusions are also subtle. Taking this coarse-subtle distinction, [the sūtra] explains eliminating afflictions by explaining the differences in the five patience stages' gradations. [This] does not mean there are separately existing seventh consciousness afflictions that obstruct the fourth, fifth, and sixth grounds, therefore eliminating mental afflictions. Hence [there is] no contradiction. The five patience [stages] are as explained in the previous first volume. "Eighth [consciousness] dependent obstacles... small portion of cognitive obstacles": Regarding "Two vehicle [practitioners] eliminate afflictive obstacles, etc.": In the Sarvāstivāda school, among afflictive obstacles, the five views and doubt are eliminated by the seeing path; greed, hatred, delusion, and pride penetrate through both eliminations. Greed, etc., that delude about principles are eliminated by the seeing path; greed, etc., that obstruct phenomena are eliminated by the cultivation path. Two vehicle people merely extinguish afflictions but have not yet removed cognitive obstacles. Only the Buddha Tathāgata extinguishes those cognitive obstacles. The *Saṃyuktābhidharmahṛdaya* says: "Buddha removes undefiled sweating ignorance." Also the *Abhidharmakośa* says: "Cognitive obstacles are eternal-time obstacles." Now saying "permanently eliminate small portions of cognitive obstacles" refers to ignorance such as concentration obstacles and faculties obstacles. Question: Do two vehicle people eliminate faculties-obstacle ignorance and attain non-analytical cessation? Explaining: Only at the stage where superior conditions are ultimate and [one] permanently lacks them does [one] attain non-analytical [cessation]. Two vehicle people only eliminate small portions, not yet eliminating complete portions. Therefore [they] do not attain [it]. Only the Buddha World-Honored One ultimately eliminates [them] completely, therefore attains non-analytical [cessation]. 【Lower Section】 Question: If so, *Abhidharmakośa* twenty-seven says: "Perfect virtues of elimination are established as four types: first, elimination of all afflictions; second, elimination of all concentration obstacles; third, ultimate elimination; fourth, elimination including habitual [tendencies]." Master Guang says: "According to that treatise's text, if all afflictive obstacle elimination attains analytical cessation, if undefiled ignorance concentration obstacle elimination attains non-analytical cessation. Having eliminated the previous two obstacles without regression is called ultimate elimination, extending to both analytical cessation and non-analytical cessation. This distinguishes dull faculties." Since [it] says distinguishing different from dull faculties, [we] clearly know sharp faculty two vehicle [practitioners] eliminate undefiled ignorance and attain non-analytical cessation. Explaining: Within ultimate elimination, dull faculties have regression; sharp faculties do not regress. Because of this difference [it is] called distinguishing dull faculties, not that sharp faculty two vehicle [practitioners] eliminate undefiled ignorance and attain non-analytical cessation. Therefore [there is] no contradiction. [One] should examine the commentary text. "However, there are distinctions... nine grounds indefinite": Among eliminating afflictive obstacles to attain four fruits, there are distinctions of types between sequential and transcendent. Therefore [it] says "however, there are distinctions." Among the previous three fruits, each has two types: first, sequentially attaining fruits; second, transcendently attaining fruits. In this text passage, [it] precisely clarifies sequentially attaining fruits. "Gradual first fruit only eliminates three realms' discriminative afflictions": The *Disclosure of the Sacred Teaching* explains that if explaining according to the superior, [one] permanently eliminates three fetters; if complete inclusion, [one] permanently eliminates all seeing-eliminated delusions. Now because [it] concerns complete inclusion, [it] says "only eliminates three realms' discriminative afflictions." In once-returner fruit, if sequential, [one] advances from stream-enterer fruit, eliminates the sixth grade afflictions of the desire realm, and at the time of liberation path immediately attains [the fruit].

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