一　法苑義鏡五巻ページ59/98 - 翻刻

ページ: 59

翻刻

【右頁】【枠外右上】一一六【但し算用数字】【枠外右横上】法苑義鏡　斷障章【枠外右横下】一一六【二段構成】【上段】實身由＿二自在＿一故。爲＿レ顯＿二此義＿一作＿二第三句＿一。文此依惣義。至＿二九論疏釋＿一者。《割書：□【頭？】#1此下依＿二略纂｜四[十二左]釋＿一#2》黑等四業者。一黑黑異熟業。謂非福業卽三惡趣惣報業及五趣別悪業。二白白異熟業。謂不動業。卽色無色界惣別善業。三黑黑白白異熟業。謂諸福業。卽欲界人天惣業及順＿二五趣＿一別善業。善爲＿二不善之所怨對＿一故。名＿二黑黑白白業＿一。由＿レ未＿レ斷＿二黑業＿一故。其福業得＿二此名＿一。四非黑白無異熟業。謂無漏業永斷＿三黑等三有漏業與＿二異熟習氣＿一故。如瑜伽第九論疏說者。卽指＿二瑜伽第九之論抄＿一也。彼抄廣說＿二此四業＿一故。何故不＿レ言＿二論抄＿一。而言＿二￣フヤ論疏＿一。卽此章中。或云＿レ如＿二對法抄＿一。或云＿レ如＿二對法疏＿一。今此又爾。文所知障中。至＿二伏在八地＿一者。此後明＿二所知障所發業果＿一。於＿レ中分別業果￣ヲ前￣ニ已說訖。此卽說＿二俱生業果＿一也。所知障中俱生業果。隨＿二十地位＿一分別。漸《割書：考#1漸一｜本作別》斷＿三-捨￣ス障￣ト與＿二￣トヲ業果＿一。斷在別道等者。斷＿三障體在＿二無間道＿一。捨＿二￣コトヲ業果￣ヲ＿一在＿二￣カ解脫道＿一故。云＿二在別道￣ト＿一。轉＿二-捨￣スルコトハ麤重＿一。通在＿二十地＿一。因亡《割書：考#1亡一｜本作已》果不生。唯在＿二佛地＿一。伏在八地者。由＿二前道力＿一。【下段】析＿二-伏後地所知障現＿一。令＿二￣ヲ其￣ヲシテ不￣ヲ＿一レ行￣セ名￣テ爲＿レ伏￣ト。八地已去￣ニ。第六七識￣ト何者￣カ猶行￣スルヤ。六識￣ト俱￣ナル者八地￣ニ不＿レ行。以＿二二空無漏無分別智￣ト心￣ト。及此果滅定後得等相續￣シテ不＿一レ斷￣セ。能違＿二第六識二執＿一。是故不＿レ行。第七識者。八地猶行。以＿下法空智￣ト及果￣トハ。方違＿二法執第七＿一。生空智￣ト及果￣トハ。行相竝麤不＿中相違＿上故。文三四障分。至＿二識章中解＿一者。言＿二四障＿一者。謂闡提謗法。外道著我。聲聞畏苦￣ト緣覺捨心￣ト。就＿二￣テ二障分別＿一。唯識章二說￣アリ。一云。四障中初二￣ハ分別煩惱障。此中初障現行。十信第六信伏￣ス。信不退故。第二之障￣ハ。十住第四￣ノ生貴住伏。此住菩薩￣ハ離＿二惡趣＿一故。此二種子入＿二初地＿一斷。後二俱生所知障。此中初障五地斷。後障六《割書：考#1六章｜作七》地中斷。一云。初二分別煩惱障￣ノ種￣ニシテ見道斷。後二俱生煩惱障種￣ニシテ金剛斷。如＿二前已說＿一。纂云。隨＿二人￣ノ多￣ク起￣スルニ＿一。立＿二此四障＿一。初是邪見。或卽如＿レ名。第二多是分別我見。或通＿二俱生＿一。此二卽是煩惱障故。隨我執攝。後二卽是所知障中厭苦￣ト欣《割書：識欣一｜本作欲》寂￣ト分別執故。隨＿二法執＿一攝。雖＿レ有＿二此解＿一。伏斷【左頁】【枠外左上】一一七【但し算用数字】【枠外左横上】法苑義鏡　斷障章【枠外左横下】一一七【二段構成】【上段】　位次。猶未＿二明顯＿一。故前爲＿レ勝。文二又有四。至＿二如上所說＿一者。獨行不共者。亦名爲＿二主獨行不共＿一。謂不＿下與＿二忿等￣ト＿一俱＿上。唯見道斷。彼纏十住第四住伏。相應不共￣ト者。亦名＿二非主獨行不共＿一。謂與＿二忿等＿一俱。通＿二見修斷＿一。言＿二隨分別俱生等＿一者。第二相應不共。卽隨＿二分別＿一。亦隨＿二俱生＿一故。云＿二隨分別俱生＿一。有本云＿二通分別俱生￣ト＿一。義亦好也。纏及隨眠等者。初￣ノ獨行不共￣ハ所有纏￣ト及隨眠￣トノ伏斷位次。卽當處說已。第二相應不共。所有纏￣ト及隨眠￣トノ伏斷位次。如＿二上二障門中所說＿一。文三恆行不。至＿二煩惱障釋＿一者。恆行不共等者。樞要《割書：考#1下本｜[二十#2》《割書：五左]#2》下云。不共無明有＿レ二。一與＿二根本＿一俱￣ニシテ。恆行＿二一切分＿一。餘識所￣ナレハ＿レ無￣キ名＿二不共＿一。二不＿下與＿二根本＿一俱＿上名＿二不共＿一。此復有＿レ二。一與＿二小中大隨#3煩惱＿一俱￣ニシテ。不＿下￣レハ與＿二根本惑＿一俱￣ナラ＿上名＿二不共＿一。二不＿下與＿二小隨惑￣ト及根本￣ト＿一俱＿上。與＿二中大隨＿一俱名＿二不共＿一。　解云。初之二中。初是恆行不共。後卽獨行不共。後之二中。初是相應不共。後卽相應不共之一分。言＿二一分＿一者。除＿二少隨惑忿等￣ノ十￣ト。及根本惑￣ト相應￣スルヲ＿一。餘【下段】　無慚等二中￣ノ隨煩惱￣ト。及掉擧等八大隨煩惱￣ト相應無明。是名＿二相應不共之一分＿一。入無漏觀時亦名伏等者。入＿二法空觀＿一時。法執￣ノ無明￣ハ。卽不＿二￣カ現行￣セ＿一故名爲＿レ伏。言＿二餘三＿一者。第二相應￣ト第三纏。第四隨眠￣ト是爲＿二餘三＿一。上三不共如＿二樞要下。及疏第五《割書：考#1五末[二｜十三右]》#2說＿一。文四五障分。至＿二准前伏斷＿一者。一起卽五現行等者。五之現行名爲＿二現起＿一。五之種子￣ヲ名爲＿二住地＿一。謂此五種現行￣ハ。煩惱￣ノ所居處故名＿レ之爲＿レ住。或能攝＿二-持￣カ現行煩惱＿一故名爲＿レ住。故瑜伽四十七云。攝持義《送り仮名：ヲ以》故說名爲＿レ住。言＿レ地者所依義。煩惱障中。見所斷種￣ヲ名＿二見一處＿一。見＿二四諦理一處＿一斷故。三界九地雖＿レ有＿二九品＿一。以＿二眞見道一處￣ニシテ斷￣スルヲ＿一故。所斷惑說名爲＿レ見。雖＿レ有＿二愛等＿一。見￣ヲ爲￣カ＿レ首￣ト故。見爲＿二首惑＿一。一處￣ニシテ而斷￣スルヲ名＿二見一處＿一故。欲界修惑名＿二欲愛住地＿一。色界￣ノ修惑￣ヲ名＿二色愛住地＿一。無色￣ノ修惑￣ヲ名＿二有愛住地＿一。外道多￣ク執＿二￣シテ無色＿一爲＿二𣵀槃＿一。爲＿レ炎《割書：考#1爲炎二｜字恐衍》爲＿レ對＿二-治￣センカ彼＿一故偏名＿レ有。修所斷中￣ニハ愛爲＿レ首。故雖＿レ有＿二慢等＿一。惣皆名＿レ愛。諸所知障￣ヲ惣名＿二無明＿一。雖＿レ有＿二￣ト見等＿一。無明￣ヲ爲￣レハ＿レ本￣ト。惣名＿二

現代語訳

【右頁】【枠外右上】一一六【枠外右横上】法苑義鏡　断障章【枠外右横下】一一六【上段】（前頁より続く）…（これは）実（は）自在の力によるが故に身（を保っている）のである。この義を顕すためにこの第三句を立てる（のである）。「文、此れ総義に依る、九論疏の釈にまで」について。〔頭注：此れより以下は『略纂』四（巻）十二丁左の釈に依る〕「黒等の四業」とは（次のようなことである）。一は黒黒異熟業。これは非福業のことであり、すなわち三悪趣の総報業および五趣の別悪業をいう。二は白白異熟業。これは不動業のことであり、すなわち色界・無色界の総別の善業をいう。三は黒黒白白異熟業。これは諸々の福業のことであり、すなわち欲界の人・天の総業および五趣に順ずる別善業をいう。善が不善の怨対（敵）となっているが故に「黒黒白白業」と名づける。黒業を断じていないが故に、その福業がこの名を得る（のである）。四は非黒白無異熟業。これは無漏業のことであり、黒等の三種の有漏業とその異熟習気とを永久に断ずるものをいう。「瑜伽第九の論疏に説く如し」とは、すなわち瑜伽（師地論）第九の論抄を指すのである。その抄はこの四業を広く説くが故である。何故に「論抄」と言わず「論疏」と言うのか（という問いが生じるかもしれないが）、すなわちこの章の中では、あるいは「対法抄の如し」と云い、あるいは「対法疏の如し」と云うこともある。今これもまたその通りである。「文、所知障の中、八地に於いて伏するにまで」について。これより後において所知障が発する業果を明かす。その中で分別業果については前にすでに説き終えた。これはすなわち俱生業果を説く（のである）。所知障の中の俱生業果は、十地の位に随って分別され、漸次〔考：別本には「別」に作る〕として障とならびに業果とを断じ捨てる。「断ずることは別道にある」等とは（次のようなことである）。障の体を断ずることは無間道にあり、業果を捨てることは解脱道にある。それゆえ「別道にある」と云う。麤重を転捨することは、十地に通じてある（のである）。因が亡くなれば〔考：別本には「已」に作る〕果は生じない。（これは）ただ仏地にのみある。「八地において伏す」とは（次のようなことである）。前の（修行の）道の力に由って、【下段】後の（各）地の所知障の現行を析伏して、それをして行ぜしめず（働かせないようにすること）、これを「伏」と名づける。八地より以降において、第六・第七識のいずれかが猶も行ずる（働く）のか（という問いが生じる）。六識と俱なる者（=六識と相応する煩悩）は八地において行じない。二空（人空・法空）の無漏無分別智とその心と、及びこの果たる滅定（と）後得（智）等が相続して断えず（働くが故に）、第六識の二執（人我執・法我執）に違するが故に、（第六識と相応する煩悩は）行じないのである。第七識については、八地においてなお行ずる。法空智とその果とは、まさに法執の第七（識）に違するが故（に行じないの）である。生空智とその果とは、行相がともに麤くして（第七識に）相違しないが故に（第七識はなお行ずるの）である。「文、三・四障の分、識章の中に解すにまで」について。「四障」とは、謂わく、闡提（一闡提）の謗法と、外道の著我と、声聞の畏苦と、縁覚の捨心との（四つ）である。二障の分別に就いて、『唯識章』に二説がある。一に云う、四障の中で初の二つは分別の煩悩障である。この中で初の障（闡提の謗法）の現行は、十信の第六信（において）伏される。（第六）信（に達した者は）信不退故である。第二の障（外道の著我）は、十住の第四の生貴住（において）伏される。この住の菩薩は悪趣を離れている故である。この二つの種子は初地に入る（こと）によって断ぜられる。後の二つは俱生の所知障であり、この中で初の障（声聞の畏苦）は五地において断ぜられ、後の障（縁覚の捨心）は六〔考：別本には「七」に作る〕地の中において断ぜられる。一に云う、初の二つは分別煩悩障の種（子）であって見道において断ぜられ、後の二つは俱生煩悩障の種（子）であって金剛（心において）断ぜられる。前にすでに説いた如くである。『纂（述）』が云う。人が多く起こすことに随って、この四障を立てる。初（の闡提の謗法）はこれ邪見である（かまたは）あるいは（その）名の如くである。第二（の外道の著我）は多くは分別の我見であり、あるいは俱生（の我見）にも通ずる。この二つはすなわちこれ煩悩障であるが故に、我執に随って収まる。後の二つはすなわちこれ所知障の中の苦を厭うことと〔識：別本には「欲」に作る〕寂（滅）を欣うこととを分別執着する（もの）であるが故に、法執に随って収まる。この解があるとはいえ、伏・断の【左頁】【枠外左上】一一七【枠外左横上】法苑義鏡　断障章【枠外左横下】一一七【上段】位次はいまだ明らかでない。それゆえ前（の説）の方が優れている。「文、二・また四有り、上に説くところの如しにまで」について。「独行不共」とは、また「主独行不共」とも名づける。謂わく忿等とともにせず（単独で働く）もので、ただ見道においてのみ断ぜられる。その（纏としての）独行不共は十住の第四住（において）伏される。「相応不共」とは、また「非主独行不共」とも名づける。謂わく忿等とともに（働く）もので、見断・修断に通ずる。「分別・俱生等に随う」と言うとは（次のようなことである）。第二の相応不共はすなわち分別（の煩悩）に随い、また俱生（の煩悩）にも随うが故に「分別俱生に随う」と云う（のである）。ある本には「分別俱生に通ずる」と云う（ものがあり、その）義もまた良い（ものである）。「纏及び随眠等」とは（次のようなことである）。初の独行不共（の不共無明）が有する纏と随眠との伏断の位次は、すなわちそこ（＝当該箇所）において（これを）すでに説いた。第二の相応不共が有する纏と随眠との伏断の位次は、上（の）二障門の中に説く如くである。「文、三・恆行不（共）、煩悩障の釈にまで」について。「恆行不共」等とは（次のようなことである）。『枢要』〔考：下本（巻）（二十五丁左）〕下（巻）に云う。不共無明に二（種）がある。一は根本（煩悩）とともにあって、一切の分（位）に恒行し、余の識にない（もの）であるから「不共」と名づける。二は根本（煩悩）とともでないものを「不共」と名づける。これにまた二（種）が有る。一は小・中・大の随煩悩とともにあって、根本惑とともでなければ「不共」と名づける。二は小随惑及び根本とともでなく、中・大（の）随（煩悩）とともにあるものを「不共」と名づける。解して云う。初の二（種）の中で、初（の第一種）はこれ恆行不共（の不共無明）である。後（の第二種）はすなわち独行不共（の不共無明）（に当たる）。後の二（種）の中で、初（の第三種）はこれ相応不共（の不共無明）である。後（の第四種）はすなわち相応不共の一分（に当たる）。「一分」と言うのは、少随惑の忿等の十（種）と根本惑と相応するものとを除いた余（のもの）、すなわち【下段】無慚等の二中の随煩悩と、及び掉挙等の八大随煩悩と相応する無明（のこと）をいう。これを「相応不共の一分」と名づける。「無漏観に入る時もまた伏と名づける」等とは（次のようなことである）。法空観に入る時、法執の無明はすなわち現行しないが故に「伏」と名づける（のである）。「余の三」と言うのは、第二の相応（不共）と第三の纏と第四の随眠との（三つが）これ「余の三」である。上の三つの不共（無明）については、『枢要』下（巻）及び（西明）疏第五〔考：（末巻）（二丁、十三丁右）〕に説く如くである。「文、四・五障の分、前に准じて伏断するにまで」について。「一たび起これば則ち五（種の）現行」等とは（次のようなことである）。五（種）の現行を「現起」と名づけ、五（種）の種子を「住地」と名づける。謂わくこの五種の現行は、煩悩の居処であるが故にこれを「住」と名づけ、あるいは現行煩悩を摂持することができるが故に「住」と名づける。それゆえ『瑜伽（師地論）』第四十七に云う「摂持の義を以っての故に住と名づく」と。「地」と言うのは所依の義（である）。煩悩障の中で、見所断の種（子）を「見一処」と名づける。四諦の理（を見る）一処（の見道）において（すべて）断ぜられるが故である。三界・九地には九品（の煩悩）があるとはいえ、真見道の一処において断ずるが故に、所断の惑を「見（一処）」と名づける（のである）。愛等があるとはいえ、見（惑）を首（主）とするが故に、見が首惑（の代表）となり、一処において断ずることを「見一処」と名づける故である。欲界の修（道所断の）惑を「欲愛住地」と名づける。色界の修（道所断の）惑を「色愛住地」と名づける。無色（界）の修（道所断の）惑を「有愛住地」と名づける。外道は多く無色（界）を執して涅槃となす。〔考：「爲炎」の二字は恐らく衍字（不要な字）であろう〕彼（の外道）を対治せんが故に偏えに「有（愛住地）」と名づける。修所断の中では愛が首（主）となる。それゆえ慢等があるとはいえ、総じてみな「愛（住地）」と名づける。諸々の所知障を総じて「無明（住地）」と名づける。見等があるとはいえ、無明を本（根本）とするが故に、総じて

英語訳

【Right Page】【Outside frame, upper right】 One hundred and sixteen 【Outside frame, upper right horizontal】 Dharma Garden Meaning Mirror — Eliminating Obstacles Chapter 【Outside frame, lower right horizontal】 One hundred and sixteen 【Upper Section】 (Continued from the previous page) ...it is because [such a bodhisattva] keeps [his] actual body through the power of sovereign freedom (*自在*, *vaśitā*). In order to reveal this meaning, the third proposition is established. Regarding "The text: 'This relies on the general meaning,' up to 'as explained in the commentaries on the treatise [fascicle] nine' ": [Head note: From here below, [this section] relies on the explanation in the *Ryakusan* (*略纂*), fascicle four, folio twelve left.] The "four karmas beginning with black [*黒等四業*]" are as follows. First, black-black maturation karma (*黒黒異熟業*): this refers to non-meritorious karma (*非福業*), that is, the karma of the general retribution (*総報業*) of the three evil destinies and the karma of the specific evil deeds of the five destinies. Second, white-white maturation karma (*白白異熟業*): this refers to immovable karma (*不動業*, *āneñja-karma*), that is, all general and particular wholesome karma of the form realm and formless realm. Third, black-and-white maturation karma (*黒黒白白異熟業*): this refers to meritorious karmas (*福業*), that is, the general karma of humans and gods in the desire realm, and the particular wholesome karmas conducive to [rebirth in] the five destinies. Because wholesome [karma] is the adversary of unwholesome [karma], [this type of karma] is named "black-and-white karma." Since the black karma has not yet been eliminated, the meritorious karma receives this name. Fourth, neither-black-nor-white maturation-less karma (*非黒白無異熟業*): this refers to pure karma (*無漏業*), which permanently eliminates the three types of defiled karma beginning with "black," together with their maturation-seed tendencies (*異熟習気*). Regarding "[this is] as stated in the commentary (*論疏*) on the treatise, fascicle nine of the *Yoga* [*śāstra*]": this points to the annotation (*論抄*) on fascicle nine of the *Yogācārabhūmiśāstra*, which extensively discusses these four [types of] karma. Why does [the text] not say "annotation on the treatise (*論抄*)" but rather "commentary on the treatise (*論疏*)?" — because in this very chapter, [the text] sometimes says "as in the *Abhidharmasamuccaya* annotation (*対法抄*)" and sometimes says "as in the *Abhidharmasamuccaya* commentary (*対法疏*)." And so it is again here. Regarding "The text: 'Among the cognitive obstructions,' up to 'suppressed at the eighth ground' ": What follows from here clarifies the karmic fruits generated by the cognitive obstruction. Within this, the discriminated karmic fruits have already been explained previously. This [section] now explains the innately arisen (*俱生*) karmic fruits. The innately arisen karmic fruits within the cognitive obstruction are distinguished in accordance with the positions of the ten grounds, and [one] gradually [Note: an alternate edition reads 別, "distinctly"] eliminates and abandons the obstructions together with the karmic fruits. Regarding "the elimination occurring on a separate path (*別道*)" and so on: The elimination of the substance of the obstruction occurs on the uninterrupted path (*無間道*, *ānantarya-mārga*), while the abandonment of the karmic fruits occurs on the liberation path (*解脱道*, *vimuktimārga*). Therefore [the text] says [these two occur] "on separate paths." The turning and abandoning (*転捨*) of the seeds of habitual tendencies (*麤重*, *dauṣṭhulya*) extends throughout [all] ten grounds. When the cause has perished [Note: an alternate edition reads 已, "already"], the fruit does not arise — this occurs only at the buddha stage. Regarding "suppressed at the eighth ground": Through the power of the preceding path, 【Lower Section】 [the practitioner] analyzes and suppresses the currently-manifested (*現行*) cognitive obstructions of the subsequent ground, causing them not to function — and this is what is called "suppression" (*伏*). From the eighth ground onward, which among the sixth and seventh consciousnesses still continues to function? Those associated with the sixth consciousness (*六識*) do not function at the eighth ground. [This is] because the two-fold-emptiness pure non-discriminating wisdom (*二空無漏無分別智*) and the mind [concomitant with it], together with the extinction concentration (*滅定*, *nirodha-samāpatti*) and the subsequently-attained [wisdom] (*後得智*) arising as its fruit, continue uninterruptedly and are thereby capable of counteracting the two forms of grasping (*二執*, i.e., grasping at a personal self and grasping at a dharmic self) of the sixth consciousness — hence [the sixth consciousness's associated afflictions] do not function. As for the seventh consciousness (*第七識*), it still functions at the eighth ground. [This is] because the wisdom of dharmic emptiness (*法空智*) and its fruit are precisely what counteracts the dharma-grasping of the seventh [consciousness]; whereas the wisdom of personal-self emptiness (*生空智*) and its fruit are coarse in their mode of apprehension and do not counteract [the seventh consciousness] — hence [the seventh consciousness still functions]. Regarding "The text: 'The division of the third and fourth obstructions,' up to 'explained in the *Vijñaptimātratā* chapter' ": "The four obstructions" refers to: (1) the slander of the Dharma by [those who are] *icchantika* (*闡提*); (2) the attachment to self by [those who are] outsiders (*外道*); (3) the fear of suffering by [those who are] śrāvakas (*声聞*); and (4) the abandonment of [the aspiration for enlightenment of others by] pratyekabuddhas (*縁覚*). Regarding the discrimination of the two obstructions, in the *Vijñaptimātratā* chapter there are two explanations. One [view] says: Among the four obstructions, the first two are discriminated (*分別*) affliction obstructions (*煩悩障*). Among these, the manifest activity (*現行*) of the first obstruction (*icchantika*'s slander) is suppressed at the sixth [stage of] faith among the ten [stages of] faith (*十信*), because [at that stage] the faith is non-retrogressive. The second obstruction (the outsider's attachment to self) is suppressed at the fourth dwelling, "noble-birth dwelling" (*生貴住*), among the ten dwellings (*十住*), because the bodhisattva at this dwelling has parted from the evil destinies. The seeds of these two are eliminated upon entering the first ground. The latter two are innately arisen cognitive obstructions: among these, the first obstruction (the śrāvaka's fear of suffering) is eliminated at the fifth ground, and the latter obstruction (the pratyekabuddha's [abandonment]) is eliminated within the sixth [Note: an alternate edition reads "seventh"] ground. Another [view] says: The first two are seeds of the discriminated affliction obstruction, eliminated on the seeing path; the latter two are seeds of the innately arisen affliction obstruction, eliminated at [the stage of the] vajra[-mind] (*金剛心*). As previously explained. The *Zuǎnshù* (*纂述*) says: [These] four obstructions are established in accordance with what [people] mostly give rise to. The first (slander of the Dharma) is a wrong view (*邪見*), or is [to be understood] as its name [literally indicates]. The second (attachment to self of outsiders) is mostly a discriminated view of self (*分別我見*), or it may extend to the innate [view of self] (*俱生*). These two are precisely the affliction obstruction, hence they fall under the category of grasping at self (*我執*). The latter two are precisely the discriminated attachments of the cognitive obstruction — namely, the aversion to suffering and the longing [Note: an alternate edition reads 欲, "desire"] for quiescence — hence they fall under the category of grasping at dharmas (*法執*). Although this interpretation exists, the positional sequence of suppression and elimination 【Left Page】【Outside frame, upper left】 One hundred and seventeen 【Outside frame, upper left horizontal】 Dharma Garden Meaning Mirror — Eliminating Obstacles Chapter 【Outside frame, lower left horizontal】 One hundred and seventeen 【Upper Section】 is not yet clearly evident [in this interpretation]. Therefore the former [explanation] is superior. Regarding "The text: 'Second, there are also four [types],' up to 'as stated above' ": "Independently-operating, unshared [ignorance] (*独行不共*)" is also called "master independently-operating, unshared [ignorance]" (*主独行不共*). This means [it] does not operate together with agitation (*忿*) and the like, and is eliminated only on the seeing path. Its [corresponding] entanglement (*纏*, *paryavasthāna*) is suppressed at the fourth dwelling among the ten dwellings. "Associated, unshared [ignorance] (*相応不共*)" is also called "non-master independently-operating, unshared [ignorance]" (*非主独行不共*). This means [it] operates together with agitation and the like, and extends to both seeing-path elimination and cultivation-path elimination. As for "following [either] discriminated or innately arisen [afflictions], etc." — the second [type of] associated, unshared [ignorance] follows the discriminated [afflictions] and also follows the innately arisen [afflictions], hence [the text] says "following discriminated and innately arisen [afflictions]." Some editions say "extending through discriminated and innately arisen [afflictions]," and that meaning is also acceptable. Regarding "entanglements (*纏*) and latent afflictions (*随眠*, *anuśaya*), etc.": The positional sequence of the suppression and elimination of the entanglements and latent afflictions belonging to the first [type of] independently-operating, unshared [ignorance] has already been explained in the relevant passage. The positional sequence of the suppression and elimination of the entanglements and latent afflictions belonging to the second [type of] associated, unshared [ignorance] is as stated in the two-obstruction section above. Regarding "The text: 'Third, perpetually-operating, non-shared (*恒行不共*),' up to 'the explanation in the affliction obstruction' ": Regarding "perpetually-operating, non-shared [ignorance]" and so on: The *Shūyō* (*樞要*) [Note: lower fascicle, folio twenty-five left] lower fascicle says: There are two [types of] unshared ignorance (*不共無明*). The first operates together with the root [afflictions] (*根本*), perpetually functioning throughout all [mental] divisions, and [is called] "unshared" because it is absent from the other consciousnesses. The second [type] does not operate together with the root [afflictions] and is called "unshared." This [second type] further has two [varieties]: the first operates together with the small, medium, and great secondary afflictions (*小中大随煩悩*) but not together with the root afflictions, and is called "unshared." The second does not operate together with the small secondary afflictions or the root [afflictions], but operates together with the medium and great secondary [afflictions], and is called "unshared." [Commentary:] Among the first two [types], the first is the perpetually-operating, unshared [ignorance]; the second is the independently-operating, unshared [ignorance]. Among the latter two [types], the first is the associated, unshared [ignorance]; the second is a subdivision of the associated, unshared [ignorance]. "A subdivision" means: excluding those associated with the ten [types of] minor secondary afflictions such as agitation (*忿*) and the like, and those associated with the root afflictions, [the remainder is:] namely, 【Lower Section】 the ignorance associated with the two categories of secondary afflictions such as shamelessness (*無慚*) and so on, and the ignorance associated with the eight great secondary afflictions such as agitation (*掉挙*, *auddhatya*) and so on. This is called "a subdivision of associated, unshared [ignorance]." Regarding "when entering non-defiled contemplation, [it] is also called suppression (*伏*), etc.": When entering the contemplation of dharmic emptiness (*法空観*), the ignorance of dharma-grasping does not manifest in activity — hence [the text] calls this "suppression." "The remaining three" refers to: the second [type of] associated [unshared ignorance], the third [type, which is the] entanglement (*纏*), and the fourth [type, which is the] latent affliction (*随眠*) — these three are "the remaining three." The above three [types of] unshared [ignorance] are as explained in the lower [fascicle] of the *Shūyō* and fascicle five [Note: (final) fascicle, folios two and thirteen right] of the commentary. Regarding "The text: 'The division of the fourth and fifth obstructions,' up to 'suppression and elimination in accordance with what precedes' ": Regarding "once arising, then five in manifest activity (*現行*)" and so on: The five manifest activities are called "present arising (*現起*)," and the five seed-[states] are called "abiding grounds (*住地*, *vāsabhūmi*)." That is, these five types of manifest activity are the dwelling-places of afflictions, and hence are called "abode (*住*)"; or [alternatively], because [they] can contain and maintain the currently-manifested afflictions, they are called "abode." Hence fascicle forty-seven of the *Yogācārabhūmiśāstra* says: "Because of the meaning of containing and maintaining, they are called abodes." "Ground (*地*)" means "that upon which [they] depend (*所依*)." Among the affliction obstructions, the seeds eliminated on the seeing path are called "seeing-one-place [abiding ground] (*見一処住地*)." This is because [all of them] are eliminated at a single occasion, [namely,] [upon] seeing the truth of the four noble truths. Although there are nine grades [of afflictions] in the three realms and nine [meditative] levels, because [all of them are] eliminated at the single occasion of the true seeing path (*真見道*), the afflictions [thus] eliminated are called "[seeing-]one-place." Although there are [other afflictions such as] craving and the like, because seeing [afflictions] (*見惑*) stand as the head [foremost], seeing serves as the leading affliction — and [the fact that all of them] are eliminated at a single occasion is why [this category] is called "seeing-one-place." The cultivation-path afflictions of the desire realm are called "craving-of-desire abiding ground (*欲愛住地*)." The cultivation-path afflictions of the form realm are called "craving-of-form abiding ground (*色愛住地*)." The cultivation-path afflictions of the formless realm are called "craving-of-existence abiding ground (*有愛住地*)." Because outsiders (*外道*) mostly grasp at the formless realm as being nirvāṇa, [Note: the two characters 爲炎 are probably superfluous/erroneous] in order to provide an antidote against them, [this category] is specifically called "craving-of-existence (*有愛*)." Among the cultivation-path eliminations, craving serves as the foremost. Hence, although there are [also] conceit (*慢*) and the like, collectively they are all called "craving (*愛*)." All cognitive obstructions are collectively called "ignorance (*無明*, *avidyā*)." Although there are [also] views (*見*) and the like, because ignorance is the root [of them all], collectively [they are all] called

日本の仏典を翻刻

一　法苑義鏡五巻 - 翻刻

翻刻

現代語訳

英語訳