一　大乗法相研神章五巻 - 翻刻

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翻刻

【右頁】【枠外右横上】目次【枠外右横下】四【この頁白紙】【左頁】【枠外左上】一【但し算用数字】【枠外左横上】大乘法相硏神章卷第一【枠外左横下】一【二段構成】【上段】大乘法相硏神章卷第一#2 大乘法相硏神章序　　　　　　　　　　　　　　　元興寺沙門護命撰夫以＿二三界九地。有識之宅＿一。五趣四生。無明之報。是故六賊恆隨面難＿レ避。三毒常起以易＿レ侵。所以智人厭＿レ之。期＿二于出離之辰＿一。賢者患＿レ之。稀＿二于遊入之事＿一。旣是所悲之境。誰不＿二思量＿一。亦則所度之生。何不＿二尋覽＿一。故能印度大士。各著＿二高論＿一。振旦名僧。共製＿二章疏＿一。是皆轉＿レ凡作＿レ聖之勝躅。退惡進善之梯橙。遂使＿二日本天下＿一。篤＿二-信三寶＿一。修＿二-學大小＿一。自徒《割書：考#1徒｜作從》白馬西來。玄言東被以降。住持佛法。紹隆諸宗。無偏無黨。護＿レ國守＿レ人。今我聖《割書：考#1聖宥快祕藏寶鑰｜鈔卷上鈔一所引無》朝。普勅＿二諸寺＿一。令＿レ上＿二宗要＿一。護命幸遇＿二昌運＿一。久經＿二道家＿一。年齒八十。形神衰耄。雖＿レ爾《割書：考#1鈔｜作然》親《割書：考#1親鈔｜作謹》承＿二勅旨＿一。悅撫虛懷。謹上＿二世界問答五卷＿一。名曰＿二大乘法相。《割書：考#1法相｜鈔無》硏神章＿一。唯冀九重主上。朝廷賢善。雖＿レ不＿レ足＿レ覽。以爲＿二口實＿一。然則資人弘法之譽。代無＿二斷絕＿一。由＿レ法降＿レ人之美。永々有＿二相續＿一。仰【下段】願廻＿二此智分＿一。施＿二彼法界＿一。自他眞俗。共見＿二龍華＿一。于時天長七年。歲次＿二庚戌＿一建巳之《割書：考#1之｜鈔無》月也【以下空白】

現代語訳

【右頁】【枠外右横上】目次【枠外右横下】四【この頁白紙】【左頁】【枠外左上】一【枠外左横上】大乗法相研神章巻第一【枠外左横下】一【上段】大乗法相研神章巻第一大乗法相研神章序　　　　　　　　　　　　　　　元興寺沙門護命撰そもそも三界九地は、識を有する者の住処であり、五趣四生は、無明の報いである。このため六賊は常に随い避け難く、三毒は常に起こって侵しやすい。だから智者はこれを厌い、出離の時を期待し、賢者はこれを患い、遊入の事を稀とする。既にこれは悲しむべき境界であるから、誰が思量しないであろうか。また度すべき衆生であるから、何故尋覧しないであろうか。故に印度の大士は各々高論を著し、振旦の名僧は共に章疏を製した。これらは皆、凡を転じて聖となす勝れた足跡であり、悪を退けて善に進む梯子である。遂に日本天下をして、三宝を篤く信じ、大小を修学せしめた。白馬が西から来て、玄言が東に被われて以来、仏法を住持し、諸宗を紹隆し、偏りなく党派なく、国を護り人を守っている。今我が聖朝は、普く諸寺に勅して、宗要を上らしめた。護命は幸いに昌運に遇い、久しく道家を経て、年齢八十、形神衰耄している。そうであっても勅旨を親しく承り、虚懐を悦び撫でて、謹んで世界問答五巻を上り、名づけて大乗法相研神章という。ただ願うのは九重の主上、朝廷の賢善が、覧るに足りないとしても、口実とすることである。然らば人を資けて仏法を弘める誉れは、代々断絶することなく、法によって人を降す美は、永々に相続がある。【下段】仰ぎ願わくは、この智分を廻らして、かの法界に施し、自他真俗が、共に龍華を見んことを。時に天長七年、歳次庚戌、建巳の月なり

英語訳

[Right Page] [Outside frame, upper right] Table of Contents [Outside frame, lower right] Four [This page is blank] [Left Page] [Outside frame, upper left] One [Outside frame, upper left horizontal] Daijō Hōsō Kenshin-shō, Volume One [Outside frame, lower left horizontal] One [Upper section] Daijō Hōsō Kenshin-shō, Volume One Preface to the Daijō Hōsō Kenshin-shō 　　　　　　　　　　　　　　　Composed by Monk Gomyō of Gangō-ji Temple The three realms and nine stages are the dwelling places of sentient beings, and the five destinies and four births are the retribution of ignorance. Therefore, the six thieves constantly follow and are difficult to avoid, and the three poisons constantly arise and easily invade. Thus the wise detest this and anticipate the time of liberation, while the virtuous are troubled by this and rarely engage in spiritual practices. Since this is already a lamentable state, who would not contemplate it? Moreover, since these are beings to be saved, why would one not investigate and study? Therefore, the great masters of India each composed lofty treatises, and the renowned monks of China together produced commentaries and annotations. These are all the excellent footsteps of transforming the ordinary into the sacred, and the ladder for retreating from evil and advancing toward good. Thus they caused all of Japan to deeply believe in the Three Treasures and to cultivate and study both Mahayana and Hinayana teachings. Since the white horse came from the west and the profound teachings spread eastward, Buddhism has been maintained, all schools have flourished, without bias or partiality, protecting the nation and safeguarding the people. Now our sacred court has universally decreed to all temples to submit the essentials of their doctrines. Gomyō has fortunately encountered this prosperous time, having long followed the Buddhist path. At eighty years of age, with body and spirit weakened and aged, nonetheless I have personally received the imperial edict and, stroking my humble heart with joy, respectfully submit five volumes of questions and answers about the world, entitled "Daijō Hōsō Kenshin-shō." I only hope that His Majesty of the nine-fold palace and the virtuous officials of the court, though this may not be worthy of perusal, will consider it as material for discussion. If so, the honor of supporting people and propagating the Dharma will continue without interruption through the generations, and the virtue of the Dharma guiding people will have eternal continuity. [Lower section] I humbly pray that this wisdom may be turned toward and bestowed upon the dharma realm, so that self and others, sacred and mundane, may together witness the Dragon Flower Assembly. Written in the seventh year of Tenchō, the year of Metal-Dog, in the fourth month.