一　法苑義鏡五巻ページ58/98 - 翻刻

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【右頁】【枠外右上】一一四【但し算用数字】【枠外右横上】法苑義鏡　斷障章【枠外右横下】　一一四【二段構成】【上段】空智果＿一也。初地已上伏＿二￣シテ法執等￣ヲ＿一。得＿二法空智＿一故。又解云。得果者佛果者非也。豈伏＿レ障得＿二佛果＿一乎。　問。廿七賢聖中。因位伏＿二定障＿一。得＿レ名＿二身證＿一。何故因伏＿二￣ルヲ煩惱￣ヲ＿一。不＿レ名＿二惠解脱＿一。　解云。惠解脱望＿二￣テ永害￣ニ＿一所＿レ顯。其定障中￣ニハ不＿レ￣シテ問＿二￣ハ斷￣ト伏￣トヲ＿一。俱得＿二勝定＿一故。但伏得＿レ￣モ定￣ヲ亦名＿二得脱＿一範法師等作＿二此說＿一也。約解脱分位皆如常釋者。卽順解脱分位中。三乘伏＿レ障得＿レ定等義。皆如＿二常說＿一。今略標＿レ初故。亦《割書：考【四角で囲む】亦一｜本作且》不＿レ擧＿二決擇分位＿一。理亦可＿レ標。故基法師云。薩婆多宗￣ハ見道已前。七方便道不＿レ斷＿二煩惱＿一。成實宗中。見道已前。五方便道。但斷＿二煩惱＿一。廣如＿二彼章＿一。若依＿二大乘＿一。資糧加行二位￣ニ能伏＿レ障。此等諸義。如＿二唯識論《割書：考【四角で囲む】唯識九｜〔四右〕伽》《割書：六十｜九》等說＿一。文二三障分。至＿二唯識章解＿一者。皮膚完者。依＿二瑜伽論＿一。就＿二所知障＿一。立＿二此三名＿一。故四十八云。當＿レ知。一切所知障品所有麤重亦有＿二三種＿一。一者在＿レ皮。乃至。三者在＿レ實麤重。解云。准＿レ論而說。初地所斷名＿レ皮。八地所斷名＿レ膚。如來所斷名＿レ實。就＿二所知障麤細差別＿一。立＿二此三名＿一。　問。所知障【下段】皆十地斷。何故依＿二三住＿一說＿レ斷。　解云。初地始證＿レ理。八地始得＿二無功用＿一。佛地始得＿二究竟＿一。由＿二此義＿一故。偏說＿二三住＿一。若依＿二攝論＿一。可＿レ言＿二皮完《割書：考【四角で囲む】完梁論十三〔九｜左〕作肉以下同》心＿一。今依＿二瑜伽＿一故。唯云＿二皮膚實＿一。弘法師云。修所斷￣ハ或多分迷＿レ事。事法麤顯。如＿二皮在＿一レ外故云＿二皮惑＿一。見所斷惑￣ハ。迷＿二人空理＿一。理法細隱￣ハ。如＿二完在＿一レ中。故言＿二完惑＿一。其法我執￣ハ。迷＿二法空理＿一。是理最￣モ深￣シ。如＿二心在＿一レ内。故言＿二心惑＿一。廣如＿二彼章＿一。然或有處￣ニ。以＿二煩惱名＿一說＿二此三障＿一。卽於＿二所知＿一說＿二煩惱名＿一。故不＿二相違＿一。言＿二害伴隨眠等＿一者。釋＿二此三名＿一。如＿二唯識章＿一。　問。此三隨眠￣ハ何障所收。　解云。此有＿二三釋＿一。一云。此三唯所知障。一云。初二煩惱。第三所知。一云。此三唯煩惱障。雖＿レ有＿二三釋＿一。後說爲＿レ正。　問。此三隨眠爲＿二同體＿一不。　解云三說。一云。三種體各不＿レ同。麤細異故。一云。後後攝＿二前前＿一故。寛狹有＿レ異。一云。此三約＿レ位辨＿レ異。體無＿二差別＿一。若在＿二五地＿一。名爲＿二害伴＿一。至＿二六七地＿一轉￣シテ名＿二羸劣＿一。八地已上轉名＿二微細＿一。此三說中。第三爲＿レ正。廣如＿二西明深密疏說＿一。文三惑業苦。至＿二對法文說＿一者。惑業苦者。發＿レ業潤生煩惱【左頁】【枠外左上】 □【□：一】一五【但し算用数字】【枠外左横上】法苑義鏡　斷障章【枠外左横下】　一一五【二段構成】【上段】　名＿レ惑。卽一切欲界￣ノ分別￣ノ煩惱。皆能發＿レ￣スルハ業￣ヲ。皆是不善。任運能發＿二￣スル悪行￣ヲ＿一者￣モ。亦是不善。卽修道斷￣ノ我見￣ト邊見￣ト。及￣ヒ此￣ト相應￣スル貪慢無明￣ハ。皆非＿二不善＿一。如＿二對法第四說＿一。能感＿二￣スル後有￣ヲ＿一。諸業名＿レ業。卽通＿二一切惣報別報現後等業＿一。除＿二無記業￣ト及無漏業＿一。皆名爲＿レ業。能感＿二異熟生＿一故。業所引生衆苦￣ヲ名＿レ苦。卽三苦八苦等。此惑業苦。皆通＿二分別俱生＿一。今此文者。卽明＿二分別三＿一。謂分別二障￣ト所發業￣ト果￣トハ見道所斷。此卽如＿下前第二出體門中。引＿二對法論第四卷＿一說＿上。故云＿二如前已解對法文說＿一。　有人云￣ク。對法文說者。可＿レ屬＿二下文＿一者￣トハ非。不＿レ符＿二文意＿一。故不＿レ可＿レ據。文俱生業苦。至＿二金剛心＿一者。上明＿二分別三＿一。此下卽明＿二俱生二障所發業果￣トヲ＿一。於＿レ中有＿レ二。初明＿二煩惱所發￣ノ業果＿一。後所知障中下。明＿二所知障所發業果＿一。此卽初也。煩惱障中俱生業果￣ナリ。罪業自性斷。品數如＿二惑說＿一。福不動業￣ハ緣縛《割書：考【四角で囲む】緣一｜作唯》斷。謂能斷＿下緣＿二-雜彼＿一煩惱＿上。善無記法￣ハ修道所斷。方究竟￣シテ盡￣ス。唯少分各地第九品盡￣ス。有＿二不動業亦不生斷＿一。如＿二無想定＿一。見道時斷￣スル果亦如＿レ是非＿二自性斷＿一。若￣シ【下段】　斷＿二￣ルハ於體＿一。二乘￣ハ入＿二￣ルトキナリ無餘＿一。菩薩￣ハ至＿二￣ルトキナリ金剛＿一。文煩惱業苦。至＿二在於佛地＿者。分段不生在於八地等者。纂云。若約＿二轉捨＿一。漸悟入＿二十信＿一轉＿二-捨分段果＿一。頓悟至＿二八地＿一。或初地始轉。今章家據＿二決定＿一說。故云＿二在八地＿一。然案＿二纂意＿一。漸悟入＿二十信＿一轉＿二-捨分段果＿一者。此義難＿レ解。西明深密疏第四。釋＿二楞伽意＿一云。楞伽《割書：考【四角で囲む】楞伽二字一本無此西明疏全文也｜而經說四卷經四〔廿一丁〕十卷卷五》《割書：〔初丁〕故除第二卷開說故第二｜第四言見科門也除之乞思焉》第二￣ニ。第四所說三昧樂門者。謂預流等廻心向大￣シテ。令＿二身￣ヲシテ久住＿一。依＿二邊際定＿一。資＿二有漏業＿一。受＿二變易生＿一。經＿二八萬劫或六萬劫等＿一。至＿二十信位＿一。說＿二彼定＿一名＿二三昧樂＿一。而非＿下已住＿二無餘𣵀槃＿一名爲＿中三昧＿上。旣云＿下受＿二變易生＿一。至＿中十信位＿上。如何今云＿下漸悟入＿二十信＿一捨＿中分段果＿上。故知￣ル難＿レ解。學者應＿レ思。　問。疏第八卷《割書：考【四角で囲む】末〔七｜十四左〕》分段變易作＿二四句＿一中。第三句云。或亦受＿二分段＿一亦受＿二變易＿一。謂前三果不定性七地已前。此句由＿二自在＿一故煩惱未＿レ盡故。其義云何。解云此句約＿レ位說＿レ受＿二二死＿一。非＿レ謂＿三一人具受＿二二死＿一。前三果中或受＿二分段＿一。或受＿二變易＿一。煩惱未盡故已前亦爾。　或有＿下菩薩雖＿二自堪能＿一可＿レ受＿中變易＿上。爲代＿二有情＿一受＿二三途苦＿一。乃是

現代語訳

【右頁】【枠外右上】一一四【枠外右横上】法苑義鏡　断障章【枠外右横下】　一一四【上段】法空智果を得るのである。初地以上で法執等を伏して、法空智を得る故である。又解釈して云う：果を得るとは仏果であるというのは間違いである。どうして障を伏して仏果を得ることがあろうか。問う：二十七賢聖中で、因位で定障を伏して、身証と名づけられる。何故因で煩悩を伏するのに、慧解脱と名づけないのか。解釈して云う：慧解脱は永害に望んで所顕される。その定障中では断と伏を問わず、俱に勝定を得る故である。ただ伏して定を得るのも亦た脱を得ると名づける。範法師等がこの説を作すのである。「解脱分位について皆常釈の如し」について。即ち順解脱分位中で、三乗が障を伏し定を得る等の義は、皆常説の如くである。今初めを略標する故に、亦た決択分位を挙げない。理としては亦た標すべきである。故に基法師が云う：薩婆多宗では見道已前で、七方便道は煩悩を断じない。成実宗中では、見道已前で、五方便道はただ煩悩を断ずる。広く彼の章の如くである。もし大乗に依れば、資糧・加行の二位で能く障を伏す。これ等の諸義は、『唯識論』等に説く如くである。「二三障分、唯識章解まで」について。皮膚完について。『瑜伽論』に依って、所知障について、この三名を立てる。故に四十八に云く：「知るべし。一切所知障品所有の粗重も亦た三種有り。一者は皮に在り。乃至。三者は実の粗重に在り」と。解釈して云う：論を准じて説くに、初地所断を皮と名づけ、八地所断を膚と名づけ、如来所断を実と名づける。所知障の粗細の差別について、この三名を立てる。問う：所知障は皆十地で断ずる。何故三住に依って断を説くのか。【下段】解釈して云う：初地で始めて理を証し、八地で始めて無功用を得、仏地で始めて究竟を得る。この義によって故に、偏に三住を説く。もし『摂論』に依れば、皮完心と言うべきである。今『瑜伽』に依る故に、唯だ皮膚実と云う。弘法師が云う：修所断は或いは多分事に迷う。事法は粗顕で、皮が外に在るが如き故に皮惑と云う。見所断惑は、人空理に迷う。理法は細隠で、完が中に在るが如き故に完惑と言う。その法我執は、法空理に迷う。この理は最も深い。心が内に在るが如き故に心惑と言う。広く彼の章の如くである。然るに或る処では、煩悩の名を以ってこの三障を説く。即ち所知について煩悩の名を説く。故に相違しない。「害伴随眠等」と言うのは、この三名を釈する。『唯識章』の如くである。問う：この三随眠は何障の所収か。解釈して云う：これには三釈がある。一に云う：この三は唯だ所知障である。一に云う：初二は煩悩、第三は所知である。一に云う：この三は唯だ煩悩障である。三釈があるといえども、後説を正とする。問う：この三随眠は同体であるか否か。解釈して云う：三説がある。一に云う：三種の体は各々同じでない。粗細が異なる故である。一に云う：後後が前前を摂する故に、寛狭に異がある。一に云う：この三は位について異を弁ずるが、体には差別が無い。もし五地に在れば、害伴と名づけ、六七地に至って転じて羸劣と名づけ、八地以上で転じて微細と名づける。この三説中で、第三を正とする。広く西明『深密疏』の説の如くである。「三惑業苦、対法文説まで」について。惑業苦について。業を発し生を潤す煩悩を【左頁】【枠外左上】一一五【枠外左横上】法苑義鏡　断障章【枠外左横下】　一一五【上段】　惑と名づける。即ち一切欲界の分別の煩悩は、皆能く業を発するもので、皆これ不善である。任運に能く悪行を発するものも、亦たこれ不善である。即ち修道断の我見と辺見及びこれと相応する貪・慢・無明は、皆不善ではない。『対法』第四に説く如くである。能く後有を感ずる諸業を業と名づける。即ち一切の総報・別報・現後等の業に通ずる。無記業及び無漏業を除いて、皆業と名づける。能く異熟生を感ずる故である。業の所引生の衆苦を苦と名づける。即ち三苦・八苦等である。この惑業苦は、皆分別・俱生に通ずる。今この文は、即ち分別の三を明かす。謂く分別二障と所発業と果とは見道所断である。これは即ち前の第二出体門中で、『対法論』第四巻を引いて説くが如くである。故に「前に已に解した対法文説の如し」と云う。ある人が云う：「対法文説」は、下文に属すべきであるというのは間違いである。文意に符合しない。故に拠るべきでない。「俱生業苦、金剛心まで」について。上では分別の三を明かしたが、この下では即ち俱生二障所発の業果を明かす。その中に二がある。初めに煩悩所発の業果を明かし、後に「所知障中」の下で、所知障所発の業果を明かす。これは即ち初めである。煩悩障中の俱生業果である。罪業は自性断で、品数は惑の説の如くである。福不動業は縁縛断である。謂く能く彼に縁雑する煩悩を断ずる。善無記法は修道所断で、方に究竟して尽くす。唯だ少分、各地の第九品が尽きる。不動業も亦た不生断がある。無想定の如くである。見道時に断ずる果も亦たこれと同じで自性断ではない。もし【下段】　体について断ずるならば、二乗は無余に入る時であり、菩薩は金剛に至る時である。「煩悩業苦、仏地に在るまで」について。「分段不生八地に在る等」について。『纂』に云う：もし転捨について言えば、漸悟は十信に入って分段果を転捨し、頓悟は八地に至る。或いは初地で始めて転ずる。今章家は決定に拠って説く。故に「八地に在り」と云う。然るに『纂』の意を案ずるに、「漸悟は十信に入って分段果を転捨する」とは、この義は理解し難い。西明『深密疏』第四で、『楞伽』の意を釈して云う：『楞伽』第二、第四に説く三昧楽門とは、謂く預流等が回心向大して、身をして久住せしめ、辺際定に依って、有漏業を資し、変易生を受けて、八万劫或いは六万劫等を経て、十信位に至る。彼の定を説いて三昧楽と名づけるが、而も已に無余涅槃に住するのを三昧と名づけるのではない。既に変易生を受けて、十信位に至ると云うのに、如何に今「漸悟は十信に入って分段果を捨てる」と云うのか。故に理解し難いことを知る。学者は思うべきである。問う：疏第八巻の分段変易の四句を作す中で、第三句に云う：「或いは亦た分段を受け亦た変易を受ける。謂く前の三果不定性の七地已前である。この句は自在によって故に煩悩が未だ尽きない故である」と。その義は如何。解釈して云う：この句は位について二死を受けることを説くのであって、一人が具に二死を受けることを謂うのではない。前の三果中で或いは分段を受け、或いは変易を受ける。煩悩が未だ尽きない故に已前も亦た爾りである。或いは菩薩で自ら堪能であって変易を受けることができるけれども、有情に代わって三途の苦を受けるものもある。乃ちこれは

英語訳

【Right Page】【Outside frame, upper right】 One hundred and fourteen 【Outside frame, upper right horizontal】 Dharma Garden Meaning Mirror - Eliminating Obstacles Chapter 【Outside frame, lower right horizontal】　 One hundred and fourteen 【Upper Section】 [One] attains the fruit of dharma-emptiness wisdom. From the first ground and above, [one] subdues dharma-attachment, etc., and attains dharma-emptiness wisdom. Another explanation says: "Attaining fruit" meaning Buddha fruit is incorrect. How could one attain Buddha fruit by subduing obstacles? Question: Among the twenty-seven noble ones, [those who] subdue concentration obstacles in the causal stage are called "bodily witness." Why doesn't subduing afflictions in the causal stage get called "wisdom-liberation"? Explanation: Wisdom-liberation is manifested in relation to permanent elimination. Within concentration obstacles, [one] doesn't distinguish between elimination and subduing - both attain superior concentration. Even just subduing to attain concentration is also called "attaining liberation." Master Fan and others made this explanation. "Regarding liberation stages, all as in constant explanations": That is, within the stage of conditions conducive to liberation, the meanings of the three vehicles subduing obstacles and attaining concentration, etc., are all as commonly explained. Now briefly marking the beginning, [the text] also doesn't raise the decisive selection stage. In principle, [it] should also be marked. Hence Master Ji said: In the Sarvāstivāda school, before the seeing path, the seven expedient paths do not eliminate afflictions. In the Satyasiddhi school, before the seeing path, the five expedient paths only eliminate afflictions. [This is] extensively [explained] as in that chapter. If following the Mahāyāna, the two stages of provisions and preparation can subdue obstacles. These various meanings are as explained in the *Vijñānavāda* treatise, etc. "Two-three obstacle divisions... *Vijñānavāda* chapter explanation": Regarding skin-flesh-complete: Depending on the *Yogācāra* treatise, regarding cognitive obstacles, these three names are established. Hence [volume] forty-eight says: "Know that all cognitive obstacle categories' existing heavy [karmic residues] also have three types: first, residing in skin... third, residing in substantial heavy [residues]." Explanation: Following the treatise's explanation, what the first ground eliminates is called skin, what the eighth ground eliminates is called flesh, what the Tathāgata eliminates is called substantial. Regarding the coarse-subtle distinctions of cognitive obstacles, these three names are established. Question: Cognitive obstacles are all eliminated in the ten grounds. Why explain elimination depending on three abodes? 【Lower Section】 Explanation: The first ground first realizes principle, the eighth ground first attains effortlessness, the Buddha ground first attains ultimate completion. Due to this meaning, [the text] particularly explains three abodes. If following the *Mahāyānasamgraha*, one could say skin-complete-mind. Now following *Yogācāra*, hence only saying skin-flesh-substantial. Master Hong said: What cultivation eliminates mostly deludes about phenomena. Phenomenal dharmas are coarse and manifest, like skin being external, hence called skin-delusions. View-eliminated delusions delude about the principle of personal emptiness. Principle-dharmas are subtle and hidden, like complete being in the middle, hence called complete-delusions. That dharma-self-grasping deludes about dharma-emptiness principle. This principle is most profound, like mind being internal, hence called mind-delusions. [This is] extensively as in that chapter. However, in some places, these three obstacles are explained using affliction names. That is, regarding cognitive [obstacles], affliction names are explained. Hence [there is] no contradiction. Saying "harmful companion latent [afflictions], etc." explains these three names, as in the *Vijñānavāda* chapter. Question: What obstacles include these three latent [afflictions]? Explanation: There are three interpretations. First: These three are only cognitive obstacles. Second: The first two are afflictions, the third is cognitive. Third: These three are only afflictive obstacles. Though there are three interpretations, the latter explanation is correct. Question: Are these three latent [afflictions] the same in essence or not? Explanation: There are three explanations. First: The three types' essences are each different, because coarse-subtle differ. Second: Later ones include former ones, hence broad-narrow differ. Third: These three distinguish differences regarding stages, but essence has no distinctions. If in the five grounds, [they are] called harmful companions; reaching the sixth-seventh grounds, [they] transform to be called weak-inferior; from the eighth ground up, [they] transform to be called subtle. Among these three explanations, the third is correct. [This is] extensively as explained in Ximming's *Sandhinirmocana* commentary. "Three delusions-karma-suffering... *Abhidharmasamuccaya* text explanation": Delusion-karma-suffering: Afflictions that generate karma and moisten birth are called delusions. That is, all discriminated afflictions of the desire realm can all generate karma and are all unwholesome. Those that naturally generate evil conduct are also unwholesome. That is, self-view and extreme views eliminated by the cultivation path, and greed, pride, and ignorance corresponding with these, are all not unwholesome, as explained in *Abhidharmasamuccaya* volume four. Various karmas capable of producing future existence are called karma. That is, [this] pervades all general retribution, particular retribution, present-future, etc. karmas. Excluding neutral karma and pure karma, all are called karma because [they] can produce maturation-birth. The multitude of sufferings produced and drawn by karma are called suffering. That is, three sufferings, eight sufferings, etc. These delusion-karma-sufferings all pervade discriminated and innate. Now this text precisely clarifies the discriminated three. That is, discriminated two obstacles, generated karma, and fruits are eliminated by the seeing path. This is precisely as explained in the previous second essence-extraction section, citing *Abhidharmasamuccaya* volume four. Hence [it] says "as in the *Abhidharmasamuccaya* text explanation already explained before." Someone says: "*Abhidharmasamuccaya* text explanation" should belong to the following text - this is incorrect. [It] doesn't accord with the text's meaning, hence cannot be relied upon. "Innate karma-suffering... diamond mind": Above clarified the discriminated three; below precisely clarifies innate two-obstacles-generated karma-fruits. Within [this] there are two: first clarifying affliction-generated karma-fruits; later, below "within cognitive obstacles," clarifying cognitive obstacle-generated karma-fruits. This is precisely the first. [These are] innate karma-fruits within afflictive obstacles. Sinful karma is eliminated by essential nature, with grade-numbers as explained for delusions. Meritorious immovable karma is eliminated by conditional binding. That is, [one] can eliminate afflictions conditionally mixed with those. Wholesome neutral dharmas are eliminated by the cultivation path, then ultimately exhausted. Only small portions - each ground's ninth grade is exhausted. Immovable karma also has non-arising elimination, like mindless concentration. Fruits eliminated at seeing path time are also thus, not essential-nature elimination. If 【Lower Section】　 eliminating regarding essence, the two vehicles [do so] when entering remainder-less [nirvana]; bodhisattvas [do so] when reaching diamond [mind]. "Affliction-karma-suffering... residing in Buddha ground": "Fragmentary [birth-death] non-arising residing in eighth ground, etc.": The *Compilation* says: If speaking of transformation-abandonment, gradual enlightenment enters the ten faiths and transforms-abandons fragmentary fruits; sudden enlightenment reaches the eighth ground, or first ground begins transforming. Now the chapter master depends on definitive explanation, hence says "residing in eighth ground." However, examining the *Compilation's* meaning, "gradual enlightenment enters ten faiths and transforms-abandons fragmentary fruits" - this meaning is difficult to understand. Ximming's *Sandhinirmocana* commentary volume four, explaining *Laṅkāvatāra's* meaning, says: The samādhi-bliss gates explained in *Laṅkāvatāra* volumes two and four mean stream-enterers, etc. turning mind toward the great [vehicle], making body long-abide, depending on limit-edge concentration, nourishing conditioned karma, receiving transformational birth, passing through eighty thousand kalpas or sixty thousand kalpas, etc., reaching the ten-faith stage. [It] explains that concentration as called samādhi-bliss, but not [calling] already abiding in remainder-less nirvana as samādhi. Already saying receiving transformational birth, reaching ten-faith stage - how now say "gradual enlightenment enters ten faiths abandoning fragmentary fruits"? Hence [we] know [this is] difficult to understand. Scholars should contemplate. Question: In commentary volume eight's four-sentence [analysis] of fragmentary-transformational, the third sentence says: "Or also receiving fragmentary [birth-death] and also receiving transformational [birth-death] - meaning the previous three fruits of indefinite nature before the seventh ground. This sentence is due to freedom, hence afflictions not yet exhausted." What is this meaning? Explanation: This sentence explains receiving two deaths regarding stages, not meaning one person completely receives two deaths. Among the previous three fruits, some receive fragmentary, some receive transformational. Because afflictions not yet exhausted, previously also thus. Or there are bodhisattvas who, though personally capable of receiving transformational [birth-death], on behalf of sentient beings receive three evil paths' suffering. This is

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