一　法苑義鏡五巻ページ61/98 - 翻刻

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【右頁】【枠外右上】一二〇【但し算用数字】【枠外右横上】法苑義鏡　斷障章【枠外右横下】一二〇【二段構成】【上段】不＿レ得＿レ成＿レ聖。故爲＿二漏體＿一。前三果等。雖＿レ有＿二修惑＿一。猶得＿レ成＿レ聖故。以＿二修漏＿一亦爲＿二漏具＿一。若據＿一【二点】二斷＿一。見漏卽見斷。思惟漏修斷。愛念等五隨＿レ應通＿レ二。此七漏義。如＿二𣵀槃經。《割書：考#1北｜本二》《割書：[十二丁]同廿｜二[廿一丁]》#2成實論《割書：考#1成實二[七丁]同十二[初｜右]婆娑四十七[十八丁]》#2等說＿一。又阿含經第二卷漏盡滅中。說＿二七斷漏＿一。廣如＿二彼說＿一。文七者八分。至＿二八俱相違＿一者。法體卽知＿二《送り仮名：ルヲ以》色等體＿一從＿レ境爲＿レ名。故云＿二自性分別＿一。差別卽於＿二彼體＿一。分＿二-別可見不可見等差別義＿一也。惣執分別中。我有情等￣ト。與＿二第四我￣ト第五我所＿一。此有＿二何異＿一。　解云。大乘基。前惣執約＿二二執＿一。我￣ト我所￣トノ分別故有＿レ別也。八分別《割書：考#1略纂第十終有八分｜別釋倫九上[五二丁]#2》中。前三￣ハ法執方便。四五人執方便。後三三毒方便。又前三通＿二二執＿一方便。四五唯人執方便。此八分別￣ハ。皆不＿レ取＿二法執《割書：考#1法執等一本作不＿レ取＿二｜法執人執正起時＿一。云云》正起時＿一。以＿二法執不＿一レ感＿レ報故。大唐三藏云。八種分別。皆以＿二無覆無記異熟生惠＿一。爲＿二其自性＿一。或可。尋伺以爲＿二自性＿一。如＿二西明深密疏第二說＿一。纂云。此八分別￣ハ。皆是法執。由＿三彼無明迷＿二￣スルニ眞如＿一故。於＿二色等事￣ニ＿一分別執轉。第四第五￣ハ。雖＿レ緣＿二我境＿一。而非＿レ染故。法執所攝。【下段】又前三種￣ハ。是別生法執￣ナリ。後五卽是￣レ與＿二煩惱障＿一同體法執。第四第五￣ハ。由＿下與＿二我見＿一同體起＿上故。隨＿二我行相＿一。分＿二-別自地【他ヵ】差別等相＿一。後三卽與＿二貪等＿一同體。隨＿二貪等行＿一。分＿二-別違順俱非之相＿一。今章家意。其義不＿レ爾。旣云＿下由＿二八分別＿一能生＿中三事＿上。故知￣ヌ。取＿二￣ルノ法執等＿一方便。何故後三￣ハ不￣ルヤ＿レ取＿二根本＿一。解云。簡＿二方便能生￣ト。及根本所生￣トノ異意＿一。顯＿下後三爲＿二方便＿一。能￣ク生＿中￣コトヲ根本三毒＿上故。亦取＿二方便＿一也。文初三生分至＿二理通見斷＿一者。初三生分別所依緣事等者。所依卽是有情世間。所緣是器世間。後之二事。竝是有情世間。前三分《割書：考#1三一｜本作二》別￣ハ。欲￣スル＿レ起＿二￣ント根本三法執＿一時。緣＿二自依身￣ト及器世界所變相分＿一。熏成＿二自身器世界種＿一。生＿二彼後時自身￣ト及器世界￣トヲ＿一。自身名＿レ依。外器名＿レ緣。依緣旣生￣スレハ。卽生＿二根本三種法執＿一。故云＿二初三生分別取依緣事＿一。次二分別￣ヲ立爲＿二方便＿一故。能起＿二根本我我所執及以我慢＿一。不＿レ論＿二￣セ熏種￣ヲ＿一。生＿二後我見等＿一。後三分別￣ハ互《割書：考#1互一｜本作立》爲＿二方便＿一。牽＿二-起根本貪嗔癡等＿一。亦不＿レ論＿二熏種＿一。方生＿二貪等＿一。文《割書：考#1文等廿｜字一本無》又有八纏。至＿二理又通見＿一者。此八纏中。初二障＿レ【左頁】【枠外左上】一二一【但し算用数字】【枠外左横上】法苑義鏡　斷障章【枠外左横下】一二一【二段構成】【上段】　擧。次二障＿レ止。次二障＿レ捨。後二障＿レ戒。尅性而說。理通＿二見修＿一。隨＿二二煩惱勢力＿一起故。廣如＿二論《割書：考#1對法論七[初｜左]伽八十九》#2說＿一。文八者九結。至＿二結通修斷＿一者。九結謂愛結￣ト恚結￣ト慢結￣ト無明結￣ト見結￣ト取結￣ト疑結￣ト癡結￣ト慳結￣トナリ。解云。就＿二此九結＿一。而有＿二三義＿一。一自性。二功用。三位差別。言＿二自性＿一者。愛結謂三界貪。恚結謂欲隨惑《割書：考#1隨惑二｜字恐衍》恚。慢結謂七慢。無明結謂三界無知。見結謂薩迦耶見￣ト邊見￣トナリ。取結謂見戒二取。疑結謂於＿二四諦三寶＿一猶預。癡結謂隨惑。慳結亦隨惑也。言＿二功用＿一者。謂有＿レ此者。不＿レ厭＿二三界＿一。由＿レ此展轉￣シテ不善￣ヲ現行￣シ。善不＿二現行＿一。言＿レ位者於＿二￣ケル何位＿一。謂於＿二後世舌果生￣スル位＿一。廣如＿二對法第六卷說＿一。二斷分別￣ハ。如＿レ文可＿レ知。文九隨眠者。至＿二說斷分齊＿一者。九隨眠中。初三卽是根本惑之種子￣ナルカ故。於＿二三上＿一皆名＿二隨眠＿一。於＿レ中嗔唯取＿二種子＿一。貪癡亦通＿レ現。迷理￣ノ俱生。不￣ルハ＿レ發＿二￣セ惡行＿一。皆初三￣ノ攝￣ナリ。又嗔亦有＿二見疑￣ト俱生￣スル＿一。此旣非＿三是世道《送り仮名：ヲ以》能￣ク伏＿二￣スルニ現行＿一。亦容＿二初三所攝＿一。雖＿二性不善￣ニシテ唯欲界￣ノミ有＿一。然離欲者身【下段】　中￣ニ起￣スルカ故￣ニ。亦能遠￣ク資￣テ發＿二不動業＿一。而非＿二親發＿一故。非＿二上界所繫＿一。如＿下來《割書：考#1來｜恐未》至依＿二下無明＿一。而彼無明非＿中上界繫＿上。第四三毒極上心者。極上卽增上義。唯取＿二欲界￣ノ迷￣シテ＿レ事￣ニ而起。世道《送り仮名：ヲ以》所＿レ伏麤品￣ノ惑￣ヲ＿一也。第五無明住地者。卽是所知障品所攝。若現若種￣ノ諸煩惱也。此￣ニハ云＿二￣ハ煩惱＿一。望《割書：考#1望下恐｜脫麤字》說。六見諦所滅等者。未＿レ入＿二初地＿一。人身中煩惱￣ノ能障＿二￣ルヲ見道＿一。名＿二見諦所滅＿一。三乘聖人身中煩惱￣ノ能￣ク障＿二￣ルヲ修道￣ヲ＿一名＿二修所斷￣ノ惑￣ト＿一。此之二惑￣ハ。三乘通障￣ナリ。故知。煩惱￣ニシテ非＿二是所知＿一。七地已前所有煩惱。名＿二不淨地惑＿一。八地已上所有煩惱。名＿二淨地惑＿一。此之二惑￣ハ。唯菩薩￣ノ障￣カ故是所知。廣如＿二寶性論。《割書：考#1寶性四｜[十五丁]#2》及佛性《割書：考#1佛性｜四初》說＿一。第六唯見等者。二斷分別也。文九者十煩。至＿二斷之位次＿一者。十煩惱者。六煩惱中￣ニ開￣テ＿レ見￣ヲ爲￣カ＿レ五￣ト故成＿二十地＿一。十散動者。根本分別等十分別￣ノ中￣ノ第十￣ノ散亂分別復有＿二十種＿一。謂無性分別￣ト。有性分別￣ト。增益分別￣ト。損減分別￣ト。一性分別￣ト。異性分別￣ト。自性分別￣ト。差別分別￣ト。隨名義分別￣トナリ。隨＿レ義名＿二分別＿一。此十分別

現代語訳

【右頁】【枠外右上】一二〇【枠外右横上】法苑義鏡　断障章【枠外右横下】一二〇【上段】（前頁より続く）…聖（者）となることができない。それゆえ（見漏を）漏の体とするのである。前三果等（の聖者）は、修惑を有するとはいえ、なお聖者となることができるが故に、修漏もまた漏の具（=縁）とするのである。もし（煩悩の）二断（見断・修断）に拠るならば、見漏はすなわち見（道で）断ぜられ、思惟漏は修（道で）断ぜられ、愛・念等の五（漏）は、それぞれに応じて（見断・修断の）二（つ）に通ずる。この七漏の義については、『涅槃経』〔考：北本（巻）二（十二丁）・（巻）二十二（二十一丁）〕・『成実論』〔考：成実（巻）二（七丁）・（巻）十二（初丁右）・『婆娑（論）』（巻）四十七（十八丁）〕等の説の如くである。また『阿含経』第二巻の「漏尽滅」の中に七断漏を説く。詳しくはその説の如くである。「文、七は八分別、八（種の分別と）倶（なる）相違（の障）にまで」について。法体とは、すなわち色等の体を知ることを境（対象）に従って名とするが故に、「自性分別」と云う。差別とは、すなわちその体において、見られるもの・見られないもの等の差別の義を分別すること（をいう）。惣執分別の中の「我・有情等と（執すること）」と、第四（の我執分別）の「我」と第五（の我所執分別）の「我所」とは、（この二つには）どのような違いがあるのか。　解して云う。（この章の著者）大乗基（法師）によれば、前（者）の惣執は二執（法執と人執）に約しており、後（者）の（第四・第五は）我と我所との分別であるが故に（両者に）別（の区別）がある（のである）。八分別〔考：『略纂』第十（巻）の末に八分別の釈がある。また『倫記』第九（巻）上（五十二丁）〕の中で、前の三（つ）は法執の方便であり、（第）四・（第）五は人執の方便であり、後の三（つ）は三毒の方便である。また前の三（つ）は二執（法執・人執）の方便に通じ、（第）四・（第）五はただ人執の方便のみである。この八分別はいずれも法執〔考：「法執等」の一本には「法執と人執とが正に起きる時」に（取る）〕が正に起きている時（に直接とる相を）取るのではない。法執は（直接）異熟を感じないが故に（そうなのである）。大唐三蔵（玄奘）が云う、「八種の分別は、いずれも無覆無記の異熟生（の）慧を以てその自性とする。あるいはまた、尋・伺を以て自性とすることもあり得る。（これは）西明（寺の道宣が著した）『深密疏』第二（巻）に説く如くである」と。『纂（述）』に云う、「この八分別はすべて法執である。かの無明が真如を迷って（誤って）認識するが故に、色等の事象に対して分別し執着して転ずるのである。第四（の分別）と第五（の分別）は我の境を縁じるとはいえ、染（汚）ではないが故に、法執に摂せられるのである」と。【下段】また前三種は別々に生ずる法執である。後の五（種）はすなわち煩悩障と同体の法執である。第四と第五は、我見と同体に起こるが故に、我の行相に随って自地（他地ヵ）の差別等の相を分別する。後の三（種）はすなわち貪等と同体であって、貪等の行（相）に随い、違・順・倶非の相を分別する。今（この）章（の著者）の意によれば、その義はそうではない（のである）。すでに「八分別によって三事を生ずることができる」と云う。それゆえ知る。（八分別は）法執等を取る方便（=手段・媒介）（であることを）。何故後の三（つ）は根本（の三毒）を取らないのか。解して云う。方便として（三事を）生ずることができる（もの）と、根本（の惑）として生じさせられる（もの）との異なる意（味）を簡別して、後の三（つ）が方便となって根本の三毒を生ずることができるということを明かすが故に、（後の三も）また方便を取るのである。「文、初三（の分別は）生分（別に）、理は見断に通ずるにまで」について。「初三の生分別の所依・縁・事等」とは、所依とはすなわち有情世間のことであり、所縁とは器世間のことであり、後の二事はともに有情世間のことである。前の三分別〔考：「三」の一本は「二」に作る〕は、根本の三法執を起こそうとする時に、自己の依身（=肉体）と器世界との（所）変の相分を縁じ、自身・器世界（の存在）の種子を薫成して、後（の時）にその自身と器世界とを生じさせる。自身を「依」と名づけ、外なる器（世界）を「縁」と名づける。依・縁がすでに生じれば、すなわち根本の三種の法執が生じる。それゆえ「初三（の分別）は生分別として依・縁・事を取る」と云う。次の二（つの）分別を方便として立てるが故に、根本の我・我所の執着および我慢を起こすことができる。種子を薫ずることを（ここでは特に）論じずに、後の我見等を生じさせる（のである）。後の三（つの）分別は互いに〔考：「互」の一本は「立」に作る〕方便となり、根本の貪・瞋・癡等を牽き起こす。またここでも種子を薫ずることを論じずに、方（便として）貪等を生じさせる。「文〔考：「文」等の二十字は一本には無い〕、また八纏有り、理はまた見（断）に通ずるにまで」について。この八纏の中で、初の二（つ）は挙（=精進）を障げ、次の二（つ）は止（=止）を障げ、次の二（つ）は捨（=捨）を障げ、後の二（つ）は戒（=戒）を障げる。（その）性（質）を明確にして説けば、理（論的）には見（道）と修（道の）二（断）に通じる。二煩悩の勢力に随って起こるが故に（そう言えるのである）。詳しくは論〔考：『対法論』（巻）七（初丁左）・（『瑜伽論』巻）八十九〕に説く如くである。【左頁】【枠外左上】一二一【枠外左横上】法苑義鏡　断障章【枠外左横下】一二一【上段】「文、八は九結、結（は）修断に通ずるにまで」について。九結とは、愛結・恚結・慢結・無明結・見結・取結・疑結・癡結・慳結の（九つ）である。解して云う。この九結について、三つの義がある。一は自性、二は功用、三は位差別である。「自性」と言う場合：愛結とは三界の貪のことを言い、恚結とは欲（界の）随惑〔考：「随惑」の二字はおそらく衍字（余分な字）であろう〕の恚のことを言い、慢結とは七慢のことを言い、無明結とは三界の無知のことを言い、見結とは薩迦耶見（我見）と辺見のことを言い、取結とは見取・戒取の二取のことを言い、疑結とは四諦・三宝に対して猶予（=疑い迷うこと）することを言い、癡結とは随惑のことを言い、慳結もまた随惑のことを言う。「功用」と言う場合：これ（らの結）を持つ者は三界を厭うことがなく、これによって次々と不善を現行させ、善が現行しなくなる（ことを機能・働きとする）。「位」と言う場合：どのような位において（生じるか）ということであり、すなわち後世において（その）異熟果が生じる位において（生じる）と言うことである。詳しくは『対法（論）』第六巻に説く如くである。二断（の）分別については、文の如く知ることができる。「文、九は随眠、断の分斉を説くにまで」について。九随眠の中で、初の三（つ）はすなわち根本惑の種子であるが故に、（三界の）三（地に）上において皆「随眠」と名づける。その中で、瞋はただ種子のみを取り、貪・癡はまた現（行）にも通ずる。理（=真理）を迷う倶生（煩悩）は、悪行を発せないのであれば、皆初の三（随眠）に摂せられる。また瞋にも見・疑と倶生するものがある。これらはすでに世間（の修行）道を以て現行を伏することができないが故に、また初の三（随眠）に摂せられることも（十分に）あり得る。（瞋は）性は不善であり、ただ欲界のみに有るとはいえ、然るに欲（界を）離れた者の身の【下段】中にも起こるが故に、また遠（い因として）不動業を資発することができる。しかし（それは）親（=直接の）発ではないが故に、上界（の因として）繫せられる（もの）ではない。（それは）あたかも下（界）の無明に依りながら、その無明は上界に繋せられない（ようなもの）と（いう教えが）来る〔考：「来」はおそらく「未」の誤りであろう〕ようなものである。「第四（随眠）の三毒極上心」とは、「極上」とはすなわち増上の義である。ただ欲界において事（物）を迷って起こり、世間（の修行）道によって伏せられる麤品（=粗い品位）の惑を取るのみである。「第五（随眠）の無明住地」とはすなわち所知障品に摂せられるところの、現（行）であれ種（子）であれ、諸々の煩悩のことである。ここで「煩悩」と言うのは、（所知障の）麤（いもの）〔考：「望」の下には、おそらく「麤」の字が脱落しているのであろう〕に望して言う（のである）。「六（つ目に）見諦所滅等とあるもの」とは：初地に入っていない（凡夫の）人の身中の煩悩で、見道を能く障げるものを「見諦所滅（=見道によって滅せられるもの）」と名づける。三乗の聖人の身中の煩悩で、修道を能く障げるものを「修所断の惑」と名づける。この二惑は三乗（すべて）に通じる障である。それゆえ知る、（これらは）煩悩であって所知（障）ではない（ことを）。七地以前にある諸々の煩悩を「不浄地の惑」と名づける。八地以上にある諸々の煩悩を「浄地の惑」と名づける。この二惑はただ菩薩（のみ）の障であるが故に、所知（障）である。詳しくは『宝性論』〔考：（巻）四（十五丁）〕および『仏性（論）』〔考：（巻）四（初丁）〕に説く如くである。「第六（随眠は）唯（見断）等（のみ）」とは、二断（見断・修断）の分別である。「文、九は十煩（悩）、断の位次にまで」について。十煩悩とは、六煩悩の中で（悪）見を開いて五（種）とするが故に十（地）となる。「十散動」とは、根本分別等の十分別の中の第十の散乱分別にまた十種がある（ということ）である。（それらは）すなわち無性分別・有性分別・増益分別・損減分別・一性分別・異性分別・自性分別・差別分別・随名義分別（の九つ）であり、義に随って（も）分別（する）（という一つを加えた十種）である。この十分別（は…）

英語訳

【Right Page】【Outside frame, upper right】 One hundred and twenty 【Outside frame, upper right horizontal】 Dharma Garden Meaning Mirror — Eliminating Obstacles Chapter 【Outside frame, lower right horizontal】 One hundred and twenty 【Upper Section】 (Continued from the previous page) ...one cannot attain sagehood. Hence [the seeing outflow] constitutes the substance (*体*) of outflows. [Those at the level of] the first three fruits and so on, although they possess cultivation-path afflictions (*修惑*), can still attain sagehood — hence the cultivation outflow also serves as the conditions (*具*) of outflows. If one proceeds according to the two [modes of] elimination [seeing-path elimination and cultivation-path elimination], then the seeing outflow (*見漏*) is eliminated on the seeing path, the reflective outflow (*思惟漏*) is eliminated on the cultivation path, and the five [outflows of] craving, mindfulness, and so on each correspondingly extend to both [modes of elimination]. The meaning of these seven outflows is as explained in the *Nirvāṇa Sūtra* [Note: Northern version, fascicle two (folio twelve) and fascicle twenty-two (folio twenty-one)], the *Satyasiddhi-śāstra* (*成実論*) [Note: fascicle two (folio seven), fascicle twelve (initial folio right), and *Vibhāṣā* (*婆娑*) fascicle forty-seven (folio eighteen)], and so on. Furthermore, in the second fascicle of the *Āgama Sūtras* (*阿含経*), in the section on the cessation of the exhaustion of outflows, seven types of outflows to be eliminated are explained. [For further details,] see the explanation there. Regarding "The text: 'Seventh: the eight discriminations,' up to 'the obstacles contrary to the eight [discriminations]' ": The "dharma-body (*法体*)" — [the text] takes knowing the substance of form (*色*) and so on and names [the discrimination] after the object; hence [it is] called "intrinsic-nature discrimination (*自性分別*)." "Difference (*差別*)" means: with regard to that substance, discriminating the meanings of distinctions such as visible, invisible, and so on. Regarding the "comprehensive-grasping discrimination (*惣執分別*)," [which includes] "self (*我*), sentient beings (*有情*), and so on" — and the fourth [discrimination of] "self" and the fifth [discrimination of] "self's possessions (*我所*)" — what difference is there between these? [Commentary:] According to [the Yogācāra master] Kuījī (*大乗基*) of the Great Tang: the former "comprehensive grasping" is framed in terms of the two types of grasping [dharma-grasping and person-grasping], while the latter involves discrimination of self (*我*) and self's possessions (*我所*) — hence there is a distinction. Among the eight discriminations [Note: the *Abbreviated Compendium* (*略纂*) has an explanation of the eight discriminations at the end of fascicle ten; cf. also *Lun Ji* (*倫記*) fascicle nine, upper, folio fifty-two], the first three are expedient means (*方便*) of dharma-grasping (*法執*); the fourth and fifth are expedient means of person-grasping (*人執*); and the latter three are expedient means of the three poisons (*三毒*). Alternatively, the first three extend as expedient means to both types of grasping [dharma-grasping and person-grasping], while the fourth and fifth are exclusively expedient means of person-grasping. These eight discriminations do not [directly] take up the dharma-grasping [Note: one version reads: "do not take up [what arises] when dharma-grasping and person-grasping are arising directly"] at the very moment it arises — because dharma-grasping does not directly ripen into [karmic] retribution (*感報*). The Tripiṭaka Master of the Great Tang [i.e., Xuanzang] says: "The eight types of discrimination all have non-obscuring, neutral, retribution-born wisdom (*無覆無記異熟生慧*) as their fundamental nature. Alternatively, it is possible to take examination (*尋*, *vitarka*) and investigation (*伺*, *vicāra*) as [their] fundamental nature — as explained in the *Jiéshén-mì-shū* (*深密疏*) by Xīmíng [Daoxuan] (*西明*), fascicle two." The *Compendium* (*纂述*) says: "These eight discriminations are all dharma-grasping. Because that ignorance (*無明*) causes confusion about (*迷*) suchness (*真如*), [the mind] discriminates and grasps [experiences of] forms and other phenomena in a distorted manner. Although the fourth and fifth [discriminations] take the object of self (*我境*) as their object, they are not defiled — hence they are subsumed under dharma-grasping." 【Lower Section】 Furthermore, the first three types are dharma-grasping that arises individually. The latter five are dharma-grasping that shares the same substance (*同体*) as the affliction obstruction (*煩悩障*). The fourth and fifth [discriminations], because they arise sharing the same substance as the view of self (*我見*), follow the mode of apprehension of self (*我行相*) and discriminate the characteristics of distinctions among their own ground [or other grounds?]. The latter three share the same substance as greed and so on, follow the mode of apprehension of greed and so on, and discriminate the characteristics of opposition (*違*), accordance (*順*), and neither (*倶非*). Now, the intention of the author of this chapter is that this meaning is not [exactly] the same [as the above]. [The text] already says "through the eight discriminations, [one] is able to generate the three things (*三事*)." Hence we know [the eight discriminations] are expedient means for taking up dharma-grasping and so on. Why is it that the latter three do not take up the root [afflictions]? [Commentary:] By distinguishing between the different meanings of "expedient means capable of generating" and "root [afflictions] that are generated," [we] clarify that the latter three function as expedient means and are capable of generating the root three poisons — hence [the latter three] also take up expedient means. Regarding "The text: 'The first three are generative discriminations (*生分別*),' up to 'in principle, extending to seeing-path elimination' ": Regarding "the supporting conditions (*所依*), objects (*縁*), and things (*事*) of the first three generative discriminations": the "supporting condition (*所依*)" is precisely the world of sentient beings (*有情世間*); the "object (*所縁*)" is the material world (*器世間*); and the latter two things are both (within) the world of sentient beings. When the first three discriminations [Note: one version reads "two" instead of "three"] seek to give rise to the root three dharma-graspings, they take as their object the projected aspect-images (*相分*) of their own dependent body (*依身*) and the material world, and perfume (*薫成*) the seeds of their own body and the material world, thereby generating their own body and the material world at a later time. The own-body is called "support (*依*)," and the external material [world] is called "object (*縁*)." Once the support and object have been generated, the root three types of dharma-grasping arise. Hence [the text] says "the first three generative discriminations take up the things of support and object (*依縁事*)." The next two discriminations are established as expedient means; hence [they] are capable of giving rise to the root [graspings of] self (*我*), self's possessions (*我所*), and pride (*我慢*). Without separately discussing the perfuming of seeds, [these] give rise to subsequent views of self and so on. The latter three discriminations mutually [Note: one version reads "立" (establish) instead of "互" (mutually)] serve as expedient means and draw out the root greed, anger, and delusion and so on. Also without discussing the perfuming of seeds, [these] then give rise to greed and so on. Regarding "The text [Note: one version lacks these twenty or so characters beginning with 文]: 'Furthermore there are eight entanglements (*八纏*),' up to 'in principle, also extending to seeing [path elimination]' ": Among these eight entanglements, the first two obstruct raising [effort (*挙*, *udgṛhṇāti*)]; the next two obstruct cessation (*止*, *śamatha*); the next two obstruct equanimity (*捨*, *upekṣā*); and the latter two obstruct precepts (*戒*, *śīla*). Speaking precisely of [their] nature, [these] in principle extend to both seeing [path] and cultivation [path elimination]. [This is] because they arise following the force of the two [types of] afflictions. [For further detail,] see the explanations in the treatises [Note: *Abhidharmasamuccaya* (*対法論*), fascicle seven (initial folio left); *Yogācārabhūmi* (*瑜伽論*), fascicle eighty-nine]. 【Left Page】【Outside frame, upper left】 One hundred and twenty-one 【Outside frame, upper left horizontal】 Dharma Garden Meaning Mirror — Eliminating Obstacles Chapter 【Outside frame, lower left horizontal】 One hundred and twenty-one 【Upper Section】 Regarding "The text: 'Eighth: the nine bonds (*九結*),' up to 'the bonds extend to cultivation-path elimination' ": The nine bonds (*九結*, *nava-saṃyojanāni*) are: the bond of craving (*愛結*), the bond of anger (*恚結*), the bond of pride (*慢結*), the bond of ignorance (*無明結*), the bond of views (*見結*), the bond of grasping (*取結*), the bond of doubt (*疑結*), the bond of delusion (*癡結*), and the bond of miserliness (*慳結*). [Commentary:] Concerning these nine bonds, there are three aspects [to consider]. First is intrinsic nature (*自性*); second is function (*功用*); third is position differentiation (*位差別*). Regarding "intrinsic nature": the bond of craving refers to the craving of the three realms; the bond of anger refers to the anger that is a derivative affliction (*随惑*) of the desire realm [Note: the two characters "随惑" (*suí-huò*) are probably superfluous]; the bond of pride refers to the seven [types of] pride (*七慢*); the bond of ignorance refers to the non-knowing of the three realms; the bond of views refers to the view of the existing body (*薩迦耶見*, *satkāyadṛṣṭi*) and extreme views (*邊見*, *antagrāhadṛṣṭi*); the bond of grasping refers to the two graspings of view-grasping (*見取*, *dṛṣṭiparāmarśa*) and precept-grasping (*戒取*, *śīlavrataparāmarśa*); the bond of doubt refers to wavering and indecision regarding the four truths (*四諦*) and the three jewels (*三宝*); the bond of delusion refers to derivative afflictions; and the bond of miserliness is also a derivative affliction. Regarding "function": those who possess these bonds do not tire of the three realms; through these [bonds], unwholesome [actions] are continuously manifested, while wholesome [actions] cease to be manifested. Regarding "position": at what position [do these bonds manifest]? — that is to say, at the position where the ripened fruit (*異熟果*) of a subsequent life arises. For further detail, see the explanation in fascicle six of the *Abhidharmasamuccaya*. The distinction of the two eliminations [seeing-path and cultivation-path] can be understood from the text itself. Regarding "The text: 'Ninth: the [nine] latent tendencies (*随眠*, *anuśayāḥ*),' up to 'explaining the scope of elimination' ": Among the nine latent tendencies (*九随眠*), the first three are the seeds of the root afflictions; hence [they are] all called "latent tendencies" with respect to the three [realms] above [one another]. Among these, anger (*瞋*) takes only [its] seed, while greed (*貪*) and delusion (*癡*) also extend to [their] manifest activity. Innately arisen [afflictions] (*倶生*) that confuse principle (*理*)—if they do not give rise to evil actions—are all subsumed under the first three. Furthermore, anger also has [forms that are] innately co-arising with views and doubt. Since these cannot be suppressed in manifest activity by the worldly path (*世間道*), [they] may also well be subsumed under the first three. Although [anger's] nature is unwholesome and [anger] exists only in the desire realm (*欲界*), nevertheless, since [it] arises within the body of one who has departed from desire (*離欲者*), 【Lower Section】 it can also remotely support and give rise to immovable karma (*不動業*, *āneñjyakarman*). However, since this is not a direct [cause], it is not bound to the upper realms (*上界*). [This is] like the case in which [a teaching] comes [Note: "来" (*lái*) is probably a miswriting of "未" (*wèi*)] that, although relying upon a lower ignorance (*下無明*), that ignorance is not bound to the upper realms. "The fourth [latent tendency]: the mind at the peak of the three poisons (*三毒極上心*)" — "peak" (*極上*) means the same as "supreme" (*増上*). [This] takes only the coarse-category afflictions (*麤品の惑*) of the desire realm that arise through confusion about [sensory] things (*事*) and are suppressed by the worldly path. "The fifth [latent tendency]: the ignorance abiding ground (*無明住地*)" is precisely [the category] subsumed under the cognitive obstruction (*所知障*): [it refers to] all afflictions, whether manifest or as seeds. Here [the text] says "afflictions (*煩悩*)" — [speaking] in terms of coarse [items] [Note: the character "coarse (*麤*)" is probably missing below "望"]. "The sixth: 'what is eliminated by the seeing of truths' and so on" — the afflictions in the body of a person who has not yet entered the first ground, those that obstruct the seeing path (*見道*), are called "what is eliminated by the seeing of truths (*見諦所滅*)." The afflictions in the body of the sages of the three vehicles (*三乗*) that are capable of obstructing the cultivation path (*修道*) are called "afflictions eliminated by cultivation (*修所断の惑*)." These two afflictions are obstructions common to the three vehicles. Hence we know: [these] are afflictions and not cognitive obstructions (*所知障*). The afflictions present up through the seventh ground (*七地*) are called "afflictions of the impure grounds (*不浄地惑*)." The afflictions present from the eighth ground (*八地*) upward are called "afflictions of the pure grounds (*浄地惑*)." These latter two afflictions are exclusively obstructions of bodhisattvas, hence [they] are cognitive [obstructions]. For further detail, see the explanations in the *Ratnagotravibhāga* (*宝性論*) [Note: fascicle four (folio fifteen)] and the *Buddha-nature Treatise* (*仏性論*) [Note: fascicle four (initial folio)]. "The sixth [latent tendency] exclusively seeing[-path elimination] and so on" represents the distinction of the two eliminations. Regarding "The text: 'Ninth: the ten afflictions (*十煩悩*),' up to 'the sequence of positions of elimination' ": The ten afflictions (*十煩悩*) are formed by taking the six afflictions and expanding views into five [types], thus resulting in ten. The "ten scatterings (*十散動*)" — among the ten discriminations including the root discrimination and so on, the tenth type, the scattering discrimination (*散乱分別*), further has ten sub-types. These are: discrimination of no-nature (*無性分別*), discrimination of having-nature (*有性分別*), discrimination of superimposition (*増益分別*), discrimination of deprecation (*損減分別*), discrimination of single-nature (*一性分別*), discrimination of distinct-nature (*異性分別*), discrimination of intrinsic-nature (*自性分別*), discrimination of differentiation (*差別分別*), discrimination following name and meaning (*随名義分別*), and discrimination according to meaning [as name] (*随義名分別*). These ten discriminations (continue...)

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