一　法苑義鏡五巻ページ6/98 - 翻刻

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翻刻

【右頁】【枠外右上】一〇【但し算用数字】【枠外右横上】法苑義鏡　五心章【枠外右横下】一〇【二段構成】【上段】引生＿一。故云＿二依前前染淨勢力引生故＿一。文中間三心至＿二多少不定＿一者。中間￣ノ三心￣ハ。多說＿二￣ク意識￣ト＿一等者￣ハ。一意識中￣ニハ旣無＿二￣レハ竝起＿一。不＿レ辨＿二多少＿一。若許＿三￣サ尋求￣ト決定￣トノ位中。起＿二五識＿一者。多少准＿レ前。若在＿二果位＿一。隨＿二所有心＿一。一念具故。皆得＿二俱起￣スルコトヲ＿一。餘文可＿レ知。文第八諸位至＿二定有卛爾＿一者。此說五心等￣ト者。因位具＿二五心＿一。必依＿レ遇＿二新境＿一。若遇＿二舊境＿一。但有＿二決定以去三心＿一。一念不續故￣ト者。尋求以去￣ハ。多得＿二相續＿一。若餘緣奪￣セハ。或亦一念故。云＿二一念不續故＿一。無唯尋求不起卛爾￣ト者。此約＿レ遇＿二【一点無】新若￣シ遇＿二￣テ新境＿一。起＿二尋求＿一時。必先起＿二卛爾＿一。然後尋求。若遇＿二境＿一。#1舊境＿一。有＿二唯尋求￣ノミ＿一。不￣ルカ＿レ起＿二卛爾＿一故。前文￣ニ云＿下見＿二像色＿一已。卻觀＿二衆色＿一。先已見故。不＿レ起＿二卛爾＿一。或卻起＿二尋求＿一。引＿中- 生決定＿上。故知。於＿二先舊境＿一。有＿下起＿二尋求￣ノミヲ＿一。不￣ルコト＿上レ起＿二卛爾＿一。文五識之中至＿一【二点ヵ】故但有四＿一者。瑜伽說故￣ト者。瑜伽第三云。又一刹那。五識生已。從＿レ此無間。必意識生。言＿二意識＿一者。卽尋求也。非所餘識者。簡＿二自在位＿一。五六￣ノ等流。若自在位。雖＿レ起＿二￣スト卛爾＿一。任運決定。不＿レ假＿二尋求＿一。故簡＿レ之也。曉【下段】云。未自在位。亦有＿三唯卛爾。無＿二尋求心＿一。何者。若卛爾心。緣＿二串習境＿一。此心無間。生＿二決定心＿一。如＿三伽言＿二五識無間所＿レ生意識。或尋求或決定＿一。故知。未＿三￣ルアリ必￣シモ生＿二￣セ尋求心＿一。如＿二金鼓疏＿一。文三乘通論至＿二如前已說＿一者。無漏具五等￣ト者。因無漏心。有＿二希望＿一故有＿二尋求＿一。即諸刹那義等￣ト者。無漏位中￣ニハ。一向是善￣ニシテ。無￣レハ＿レ有＿二￣ルコト三性轉易之義＿一。不＿レ說＿二五心＿一。但諸刹那。義《送り仮名：ヲ以》別￣ニ說＿レ有。非＿二前後起￣ニハ＿一。文第九三性。至＿二三性所攝＿一者。初三心無記等￣ト者。卽依＿二任＿レ境次第而生￣スルニ＿一。由＿二￣ルカ此義＿一故。唯識。《割書：考#2唯識五[十九右]｜疏五末[六五左]#3》亦云￣ク。未轉依者。卛爾墮心￣ハ。定無記￣ナルカ故。若境强勝￣ナル諸識￣ノ雜生￣スル五心￣ハ。皆通＿二￣シテ三性＿一所＿レ攝。如＿二定中聞￣クトキ＿レ聲。耳￣ト俱￣ナル意識￣トノ卛爾善￣ハ等￣ナルカ＿一。　問初三無記者。四無記中￣ニ。何無記攝￣スルヤ。　莊云。四無記中￣ニハ。唯異熟￣ト威儀￣トニシテ。非＿二工巧￣ト通果￣トニ＿一。工巧￣ト變化￣トハ。緣＿二￣スル不串習境￣ヲ＿一故。又彼二心。至＿二等流心＿一。方得＿レ起故。文若無漏位。至＿二一切多善＿一者。言＿レ多者。皆￣ノ義。非＿レ謂＿二簡＿レ少【左頁】【枠外左上】一一【但し算用数字】【枠外左横上】法苑義鏡　五心章【枠外左横下】一一【二段構成】【上段】故名＿一レ多也。故纂中云＿二一切皆善＿一。文第十緣生。至＿二其義決定＿一者。多識引＿二-生一識＿一。一識引＿二-生多識＿一。互爲＿二無間起￣ルコトヲ＿一。故言＿レ爲＿二無間生￣ト＿一。不＿レ取＿二￣ラ等無間緣￣ヲ＿一。不＿二￣ルカ齊等￣ナラ＿一故￣ニ。今云＿二￣フハ無間￣ト＿一者。若約＿二￣シテ刹那＿一論。卽後起￣ノ無間也。若《振り仮名：新｜□【親ヵ】》相生論。是同時￣ノ無間也。識旣如＿レ是。諸心亦爾。故云＿二多卛爾引生一識尋求心起等＿一。文許一識一。至＿二一念生故＿一者。得多識引心一念生￣ト者。有本云＿二多識多心＿一。然￣ルニ纂中改＿二此文＿一云。又許＿下一識一心。與＿二多識別心＿一一念生＿上。故今准＿二￣スルニ纂意＿一。得者與字。引￣トハ者別字￣ナリ。蓋是後人。寫＿二-謬￣スルナラン得引￣ト＿一乎。文由斯義准至＿二智者應思＿一者。諸識一念得具五心等者。卽一念中。眼識率爾。耳識尋求。鼻識決定。舌識染淨。身識等流。俱時而生。眼境新￣ニ遇￣ヘハ。餘皆舊境￣ナリ。爾時意識。爲￣ン＿レ名＿二何心＿一。隨＿二偏增＿一名。或皆得＿レ名￣クルコトヲ。謂緣＿二￣スルヲ眼境＿一名＿二率爾墮＿一。乃至緣￣スルヲ＿レ觸名＿二等流心＿一。如＿二果位中一念具￣スルカ＿一レ四。此亦如＿レ是。所＿二以爾＿一者。境有＿二新舊＿一。引生別￣ナルカ故。文第十一何至＿二非世之境＿一者。果中四心緣三世境者。佛【下段】地。唯識。有＿二二師義＿一。第一師云。成事￣ハ但緣＿二五種現境＿一等。第二師云。亦能遍緣＿二三世諸法＿一。今此初義。當＿二彼第二＿一。但緣＿二三世有爲諸法＿一。不￣ト＿レ緣＿二￣セ無爲法＿一。此卽成事￣ニ無＿二正體智＿一。護法正義￣ナリ。亦緣非世境￣ト者。唯識章中。述＿二二義＿一云。成事￣ハ唯俗￣ナリ行￣ナリ緣￣スル＿レ淺故。或亦通＿レ眞。自在滿￣スルカ故。初護法義。後餘師義。此云＿二有義＿一。當＿二彼第二＿一。無爲之法。不＿レ墮＿二三世＿一。故云＿二非世＿一。旣自在￣ニ滿￣ス。何不＿レ緣＿レ眞。故云＿レ緣＿一【二点ヵ】￣スト非世境＿一。文第七因位。至＿二及非世境＿一者。本質境￣ト者。略標￣スル＿レ一也。若具言＿レ之。本質及影。唯是現境￣ナリ。行相者。所執我相也。非世境者有＿レ二。若未轉位￣ノ所執￣ノ實我￣ハ名＿二非世境￣ト＿一。若已轉位￣ノ無我之理￣ヲモ名＿二非世境＿一。今云＿二果位＿一者。即顯＿二已轉以去諸位＿一也。文第八因果。至＿二及非世境＿一者。在＿レ果通緣＿二￣スルトハ世非世境＿一者。　問。圓鏡智中￣ノ心王。通緣＿二￣スルコト眞俗實境￣ヲ＿一。其理無￣シ＿レ疑。未＿レ知。五數亦緣＿二實境＿一耶。　答。眞智之境。無＿二假實殊￣ナル＿一。是故王所俱得＿二實境＿一。俗智之境。有＿二假實別＿一。故王得＿レ實。心

現代語訳

【右頁】【枠外右上】一〇【枠外右横上】法苑義鏡　五心章【枠外右横下】一〇【上段】引き生ずる。故に「前の前の染浄の勢力に依って引き生ずる故」と言う。文「中間の三心、多少不定」とは、中間の三心は、多く意識について説くとは、一つの意識中には既に並起がなければ、多少を弁別しない。もし尋求と決定の位中に五識が起こることを許すなら、多少は前に准ずる。もし果位にあれば、所有の心に随って、一念に具するので、皆俱起することを得る。余の文は知ることができる。文「第八諸位、定んで率爾有り」とは、この五心等を説くとは、因位で五心を具するには、必ず新境に遇うことに依る。もし旧境に遇えば、ただ決定以去の三心がある。一念続かない故とは、尋求以去は多く相続を得る。もし余縁が奪えば、或いはまた一念なので、「一念続かない故」と言う。ただ尋求のみで率爾を起こさないことは無いとは、これは新境に遇うことについて言う。もし新境に遇って尋求を起こす時、必ず先に率爾を起こし、然る後に尋求する。もし旧境に遇えば、ただ尋求のみ有って、率爾を起こさないことがある故に、前文に「像色を見已って、却って衆色を観る。先に已に見た故に率爾を起こさず、或いは却って尋求を起こして決定を引き生ずる」と言う。故に知る、先の旧境において、ただ尋求のみを起こして率爾を起こさないことがある。文「五識之中、故にただ四つ有り」とは、瑜伽で説く故とは、瑜伽第三で「また一刹那、五識生じ已って、これより無間に必ず意識が生ずる」と言う。「意識」と言うのは、すなわち尋求である。余の識に非ずとは、自在位を簡別する。五六の等流である。もし自在位なら、率爾を起こすといっても、任運に決定し、尋求を仮らない。故にこれを簡別するのである。暁師は【下段】言う。未自在位でも、ただ率爾のみで尋求心の無いことがある。何者かと言うと、もし率爾心が串習した境を縁ずるなら、この心の無間に決定心が生ずる。伽で「五識の無間に生ずる所の意識は、或いは尋求或いは決定」と言うが如くである。故に知る、未だ必ずしも尋求心を生ぜず。金鼓疏の如くである。文「三乗通論、前に已に説くが如し」とは、無漏で五つを具する等とは、因の無漏心には希望があるので尋求がある。すなわち諸刹那の義等とは、無漏位中には一向に善であって、三性転易の義があることが無い。五心は説かず、ただ諸刹那を義によって別に説いて有るとする。前後に起こすのではない。文「第九三性、三性に摂される」とは、初の三心は無記等とは、すなわち境に任せて次第に生ずることに依る。この義によるが故に、唯識でもまた「未転依者の率爾堕心は定んで無記である故」と言う。もし境が強勝である諸識の雑生する五心は、皆三性に通じて摂される。定中に声を聞く時、耳と俱なる意識の率爾が善である等の如くである。問う。初の三つが無記とは、四無記中の何の無記に摂されるか。荘師が言う。四無記中には、ただ異熟と威儀のみであって、工巧と通果ではない。工巧と変化は串習していない境を縁ずるからである。またその二心は等流心に至ってから方に起こることを得るからである。文「もし無漏位、一切多く善」とは、多と言うのは皆の義である。少を簡別するのではない【左頁】【枠外左上】一一【枠外左横上】法苑義鏡　五心章【枠外左横下】一一【上段】故に多と名づける。故に纂中で「一切皆善」と言う。文「第十縁生、その義決定」とは、多識が一識を引き生じ、一識が多識を引き生じ、互いに無間に起こることの縁となるので、無間生と言う。等無間縁を取らない。斉等でないからである。今「無間」と言うのは、もし刹那について論ずれば、すなわち後に起こる無間である。もし相生について論ずれば、これは同時の無間である。識が既にこの如くなら、諸心もまたそうである。故に「多くの率爾が一識の尋求心の起こることを引き生ずる等」と言う。文「一識一を許す、一念に生ずる故」とは、多識が心を引いて一念に生ずるを得るとは、ある本では「多識多心」と言う。しかし纂中でこの文を改めて「また一識一心が多識別心と一念に生ずることを許す」と言う。故に今纂の意に准ずれば、「得」は「与」の字、「引」は「別」の字である。蓋しこれは後人が「得引」を写し謬ったのであろう。文「この義によって准ずる、智者は思うべし」とは、諸識が一念に五心を具することを得る等とは、すなわち一念中に、眼識は率爾、耳識は尋求、鼻識は決定、舌識は染浄、身識は等流が、俱時に生ずる。眼境に新たに遇えば、余は皆旧境である。その時意識を何の心と名づけるか。偏増に随って名づけるか、或いは皆名づけることを得るか。謂ち眼境を縁ずるのを率爾堕と名づけ、乃至触を縁ずるのを等流心と名づける。果位中に一念に四つを具するが如く、これもまたこの如くである。そうである所以は、境に新旧があって、引き生ずることが別だからである。文「第十一何、世に非ざる境」とは、果中の四心が三世の境を縁ずるとは、仏【下段】地、唯識に二師の義がある。第一師は「成事は但だ五種の現境を縁ずる等」と言う。第二師は「また能く遍く三世の諸法を縁ずる」と言う。今この初義は、彼の第二に当たる。但だ三世の有為諸法を縁じて、無為法を縁じない。これはすなわち成事に正体智が無いという護法の正義である。また非世の境を縁ずるとは、唯識章中に二義を述べて「成事はただ俗なり行なり浅きを縁ずる故。或いはまた真に通ず。自在満なるが故」と言う。初めは護法義、後は余師義である。これで「有義」と言うのは、彼の第二に当たる。無為の法は三世に堕しない。故に「非世」と言う。既に自在満である。何ぞ真を縁じないことがあろうか。故に非世の境を縁ずると言う。文「第七因位、及び非世の境」とは、本質境とは、略して一つを標すのである。もし具に言えば、本質及び影は、ただこれ現境である。行相とは、所執の我相である。非世の境には二つある。もし未転位の所執の実我を非世境と名づけ、もし已転位の無我の理をも非世境と名づける。今「果位」と言うのは、すなわち已転以去の諸位を顕すのである。文「第八因果、及び非世の境」とは、果にあって世と非世の境を通じて縁ずるとは、問う。円鏡智中の心王が、真俗実境を通じて縁ずることは、その理に疑いがない。未だ知らず。五数もまた実境を縁ずるか。答える。真智の境には、仮実の殊なることがない。是の故に王所は俱に実境を得る。俗智の境には、仮実の別がある。故に王は実を得て、心

英語訳

【Right Page】【Outside frame, upper right】 Ten 【Outside frame, upper right horizontal】 Dharma Garden Meaning Mirror - Five Minds Chapter 【Outside frame, lower right horizontal】 Ten 【Upper Section】 leads forth and generates. Therefore it says "because it is led forth and generated depending on the power of previous defilement-purity." The text "The middle three minds... many or few are indefinite" - "The middle three minds mostly explain about mentation" means within one mentation there is already no simultaneous arising, so many or few are not distinguished. If one permits the five consciousnesses to arise within the stages of seeking and decision, then many or few follow the previous [explanation]. If in the fruition stage, following whatever minds one possesses, because they are complete in one moment, all can arise simultaneously. The remaining text can be understood. The text "Eighth: various stages... definitely have sudden arising" - "This explains the five minds, etc." means to complete the five minds in the causal stage, one must depend on encountering new objects. If encountering old objects, there are only the three minds from decision onward. "Because one moment does not continue" means from seeking onward, one often obtains continuation. If other conditions seize [the mind], it may also be one moment, therefore it says "because one moment does not continue." "There is no having only seeking without arising sudden arising" - this speaks about encountering new objects. If when encountering new objects and giving rise to seeking, sudden arising must first occur, then seeking follows. If encountering old objects, there may be only seeking without arising sudden arising, therefore the previous text says "Having seen form-images, one again observes various forms. Because one has already seen them before, sudden arising does not occur, or seeking arises again, leading forth and generating decision." Therefore it is known that regarding previously old objects, there is arising only seeking without arising sudden arising. The text "Among the five consciousnesses... therefore there are only four" - "Because Yogācāra explains" means Yogācāra Volume 3 says "Also, after one moment of the five consciousnesses arises, immediately following this, mentation necessarily arises." "Mentation" here means seeking. "Not the remaining consciousnesses" distinguishes the autonomous stage - the equal-flow of the five and six [consciousnesses]. If in the autonomous stage, though sudden arising occurs, decision happens spontaneously without depending on seeking. Therefore this is distinguished. Master Wŏnhyo 【Lower Section】 says: Even in the non-autonomous stage, there can be only sudden arising without seeking mind. What does this mean? If sudden arising mind objectifies familiar objects, immediately after this mind, decision mind arises. As the Yogācāra says "The mentation arising immediately after the five consciousnesses is either seeking or decision." Therefore it is known that seeking mind does not necessarily arise, as in the Golden Drum Commentary. The text "Three vehicles generally discussed... as already explained before" - "Having all five in the uncontaminated [state], etc." means causal uncontaminated mind has aspiration, therefore has seeking. "Namely the principle of various moments, etc." means within the uncontaminated stage, it is uniformly wholesome without having the principle of transformation among the three natures. The five minds are not explained; only various moments are separately explained as existing according to principle, not arising in sequence. The text "Ninth: three natures... encompassed by the three natures" - "The first three minds are neutral, etc." means this depends on naturally arising in sequence according to objects. Because of this principle, Consciousness-Only also says "The sudden arising mind of those not yet transformed is definitely neutral." If objects are strong and superior, the five minds of various consciousnesses arising together all pervade and are encompassed by the three natures, as when hearing sounds in concentration, the sudden arising of mentation simultaneous with the ear is wholesome, etc. Question: The first three being neutral - among the four neutrals, which neutral encompasses them? Master Zhuang says: Among the four neutrals, only matured [karma] and deportment, not skill and penetrative result. Skill and transformation objectify unfamiliar objects. Also, those two minds can only arise after reaching equal-flow mind. The text "If in the uncontaminated stage... all are mostly wholesome" - saying "mostly" means the meaning of "all," not distinguishing from few 【Left Page】【Outside frame, upper left】 Eleven 【Outside frame, upper left horizontal】 Dharma Garden Meaning Mirror - Five Minds Chapter 【Outside frame, lower left horizontal】 Eleven 【Upper Section】 therefore named "mostly." Therefore the Compilation says "all are wholesome." The text "Tenth: conditioned arising... its meaning is definite" means many consciousnesses lead forth and generate one consciousness, one consciousness leads forth and generates many consciousnesses, mutually serving as conditions for arising immediately, therefore it is called "immediately arising." It does not take the immediately preceding condition because they are not equal. Now saying "immediate" - if discussing in terms of moments, it is the immediacy of later arising. If discussing mutual generation, this is simultaneity immediacy. Since consciousness is like this, various minds are also thus. Therefore it says "many sudden arisings lead forth the arising of one consciousness's seeking mind, etc." The text "Permitting one consciousness one... because they arise in one moment" - "Obtaining many consciousnesses leading minds to arise in one moment" - some versions say "many consciousnesses many minds." However, the Compilation changes this text saying "Also permitting one consciousness one mind to arise in one moment with many consciousnesses' different minds." Therefore now following the Compilation's meaning, "obtain" is the character "with," "lead" is the character "different." Perhaps this is later people mistakenly copying "obtain-lead." The text "Based on this principle... wise ones should contemplate" - "Various consciousnesses can complete the five minds in one moment, etc." means in one moment, eye-consciousness is sudden arising, ear-consciousness is seeking, nose-consciousness is decision, tongue-consciousness is defilement-purity, body-consciousness is equal-flow, arising simultaneously. When newly encountering eye-objects, the rest are all old objects. At that time, what should mentation be called? Named according to predominant increase, or can all be named? Namely, objectifying eye-objects is named sudden arising, up to objectifying touch is named equal-flow mind. As in the fruition stage completing four in one moment, this is also like this. The reason is that objects have new and old, so what is led forth and generated differs. The text "Eleventh: what... non-worldly objects" - "The four minds in fruition objectifying three-time objects" means in Buddha- 【Lower Section】 ground and Consciousness-Only there are two masters' interpretations. The first master says "Accomplishment [wisdom] only objectifies five kinds of present objects, etc." The second master says "Also able to universally objectify dharmas of the three times." Now this first interpretation corresponds to that second one. It only objectifies conditioned dharmas of the three times, not objectifying unconditioned dharmas. This means Accomplishment [wisdom] has no Direct Wisdom - this is Dharmapāla's correct interpretation. "Also objectifying non-worldly objects" - in the Consciousness-Only chapter, describing two interpretations it says "Accomplishment [wisdom] is only conventional, active, objectifying the shallow. Or it also penetrates the real because it is autonomous and complete." The first is Dharmapāla's interpretation, the latter is other masters' interpretation. Saying "there is an interpretation" here corresponds to that second one. Unconditioned dharmas do not fall within the three times, therefore called "non-worldly." Since it is autonomous and complete, why would it not objectify the real? Therefore it says it objectifies non-worldly objects. The text "Seventh: causal stage... and non-worldly objects" - "Object-support objects" briefly indicates one. If speaking completely, object-support and reflection-image are only present objects. "Aspects" means the aspects of the grasped self. "Non-worldly objects" has two [meanings]. The real self grasped in the un-transformed stage is called non-worldly objects. The principle of selflessness in the transformed stage is also called non-worldly objects. Now saying "fruition stage" reveals the various stages from transformation onward. The text "Eighth: cause and effect... and non-worldly objects" - "In fruition, universally objectifying worldly and non-worldly objects" - Question: The mind-king within Perfect Mirror Wisdom universally objectifying true-conventional real objects - this principle is beyond doubt. It is not yet known: do the five mental factors also objectify real objects? Answer: The objects of true wisdom have no distinction between provisional and real. Therefore king and associates both obtain real objects. The objects of conventional wisdom have provisional-real differences. Therefore the king obtains the real, while mind-

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