一　大乗法相研神章五巻 - 翻刻

翻刻

【右頁】
【枠外右上】
一八【但し算用数字】
【枠外右横上】
大乘法相硏神章卷第一
【枠外右横下】
一八
【二段構成】
【上段】
皆得＿中圓滿＿上。是故一切有＿レ心《割書：考#1心下觀｜本有之字》者。應＿二勤修學＿一。譬如＿下
一切城邑聚落皆依＿二大地＿一而得＿二安住＿一。一切藥草卉木叢
《割書：考#1叢觀｜本作聚》林皆依＿レ 地而得＿中生長＿上。此十善道亦復如＿レ是。一切人
天依＿レ之而立。一切聲聞獨覺菩提《割書：考#1菩提法｜本作菩薩》諸菩薩行。一切
佛法咸共依＿二此十善大地＿一而得＿二成就＿一。因＿レ論生＿レ論。　問十
者數名。善者何義耶。　答。此世他世順益之義。是則善義
也。　問。何名＿二此世＿一亦名＿二他世＿一耶。　答。現在名＿レ此。當
來名＿レ他。爾乃《割書：考#1乃法｜本無》善者是順益義。謂順＿レ自益＿レ他《割書：考#1他法｜本無》
已以爲＿二順益義＿一。　問。此世有＿レ益。他世有＿レ損。又此世有＿レ
損。他世有＿レ益。此等名＿レ善耶。　答。非＿二是善＿一也。　問。若法
如是名爲＿二何性＿一耶。　答。不善及無記。有＿二如＿レ是事相＿一。准＿二-
知之＿一耳。　問。十善之中。有＿二百行＿一也。其事如何耶。答。
於＿二 十不善＿一少《割書：考#1少觀｜本作不》分離殺生乃至少分離邪見是名＿二初
十行＿一。若多分離殺生。乃至多分離邪見。是名＿二第二十行＿一。
若全分離殺生。乃至全分離邪見。是名＿二第三十行＿一。若小時
離殺生乃至小時離邪見。謂或一日一夜。或半月一月。或至
一年。是名＿二第四十行＿一。若多時離殺生。乃至多時離邪見。謂
【下段】
過一年不＿レ至＿二命終＿一。是名＿二第五十行＿一。若盡壽離《割書：考#1離觀｜本無》殺生。
乃至盡壽離殺生。《割書：考#1乃至等七字｜恐衍觀本無》乃至盡壽離邪見。是名＿二第
六十行＿一。若自＿二離殺生＿一乃至自離邪見。是名＿二第七十行＿一。若
於＿二此《割書：考#1於此觀｜本作此於》事＿一勸＿二-進他人＿一是名＿二第八十行＿一。若卽於＿レ彼
以＿二無量門＿一稱揚讚述是名＿二第九十行＿一。若見＿二離殺生者。乃
至離邪見者＿一。深心慶悅生＿二大歡喜＿一。是名＿二第十十行＿一。如＿レ是
十十行惣說爲＿二 百行＿一。初之三位約＿レ事。次三之位約＿レ時。後四
之位約＿レ 人也。　問。如＿二全分離等＿一與＿二小時等＿一何等而言＿レ有＿レ
百耶。或至＿二盡壽＿一 十與＿二自受敎他＿一何異耶。　答。《割書：考#1答觀｜本作善》解
意所緣趣求別故。　問。如＿レ是善法。何以爲＿レ體耶。　答。有＿二
十一種法＿一唯善心俱故。名爲＿レ善。一切善法。此十一爲＿レ體。
問。何等名爲＿二 十一善＿一耶。唯識本頌曰。善謂信慚愧。無貪
等三根。勤安不放逸。行捨及不害。於＿レ 中十法通＿二 三界繫＿一。
輕安欲無。如＿レ是十法。善心起時。必竝頭起。略故止＿レ之。旣
略顯＿二善因果＿一。次顯＿二惡因果＿一者。《割書：考#1者法｜本無》　問。十惡業何耶。
答。此翻＿二 十善＿一而可＿レ知＿レ之。　問。彼十惡業翻＿レ善可＿レ知。其
所感果如何應＿レ知耶。　答。此有＿二 二門＿一。一與果門。二損益
【左頁】
【枠外左上】
一九【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】
一九
【二段構成】
【上段】
門也。　問。與果門損益門意何耶。　答。與果門能與＿二 五果＿一。
一與＿二異熟果＿一。二與＿二等流果＿一。三與＿二增上果＿一。四與＿二現法果＿一。五
與＿二他《割書：考#1他觀｜本無》增上果＿一。　問。何爲＿レ與＿二異熟果＿一耶。　答。作＿二 十
惡業＿一。先必沒。獄謂八熱八寒近邊《割書：考#1邊觀｜本作■》獨一等是十惡
業之所＿二感得＿一異熟果《割書：考#1果觀｜本無》報略顯＿二苦相＿一。是諸地獄無＿レ
有＿二日月＿一。而甚黑闇。鑊《割書：考#1鑊觀｜本鐵》湯涌沸。爐火爆聲極＿レ 天裂＿レ 地。
踰卽忽爾皆作＿二埃灰＿一。入卽爛腐皆悉成＿レ糜鐵丸銅洋《割書：考#1洋觀｜本作津》
入＿レ口。仍銷＿二 五藏六腑＿一。《割書：考#1腑觀｜本作時》熱銅火柱恆爲＿二床褥＿一觸＿二身
體＿一時卽皆燋燃。長時無間《割書：考#1間觀｜本作問》含＿レ毒。若事萬劫千舌說
皆不＿レ盡。行者必觀＿二此罪果報＿一何得＿二忌背＿一《割書：考#1背觀｜本作皆》不＿二悲傷＿一
哉。　問。旣知＿二異熟果苦相＿一已。其等流果何耶。　答餓鬼
畜生人間苦報。是十惡業之所＿二感《割書：考#1感觀｜本作成》得＿一等流果也。略
顯＿二惡報＿一。纔免＿二 地獄＿一。次沒＿二餓鬼＿一。其果報像極醜甚麤。頸周
《割書：考#1周法｜本作目》甚細猶如＿二針錐＿一。腹頭極麤。悉越＿二山岳＿一。圓眼幽深類＿二
井中星＿一。僅向＿レ食時《割書：考#1時觀｜本無》變成＿二猛火＿一。臨＿レ江欲＿レ飮忽成＿二膿
血＿一。萬春求＿レ水旣難＿レ得＿レ見千秋求＿レ食何輒易＿レ聞。百謀暫安
而甚彌遠《割書：考#1遠觀｜本作達》千欲＿レ取＿レ死此猶亦難。纔免＿二餓鬼＿一。次沒＿二畜
【下段】
生＿一。水陸山澤。諸傍《割書：考#1傍觀｜本作像》生類果報極苦。略顯＿二其相＿一。馬牛
背被＿レ案頸＿レ荷。遲卽被＿レ打。速卽爛＿レ腹。《割書：考#1腹觀｜本作膓》窮＿レ力碎＿レ身春
耕秋收。而菓實時皆盡絶＿レ分。非＿レ所＿二情望＿一。枯草濁水常不＿二
充足＿一。持《割書：考#1持法｜本作特》哉罪業。雉《割書：考#1雉觀｜本作難》等諸鳥。鹿等群狩。遭＿二殺
緣＿一時。鳥失＿二伴侶＿一而驚飛亂。獸離＿二比類＿一而競亂奔。各臨絕
潤單獨流＿レ涙。聞能殺聲而共切腹設騰＿二虛空＿一而放鷹趣。若
入＿二潤《割書：考#1潤觀｜本作澗》藪＿一而走犬尋。託＿レ樹爲＿レ庇發＿レ箭悉射。《割書：考#1射觀｜本作體》天地
山林雖＿二廣大＿一。而無＿二隱容處＿一。四方望企。都無＿二相救＿一。誰有＿二佛
性＿一不＿レ傷＿二-悲之＿一。或鱗或羽。如＿レ是雜類。其苦果相繁故止＿レ之。
《割書：考#1止之觀｜本作且止》纔免＿二畜生＿一若生＿二 人中＿一。一《割書：考#1一法｜本作二》皆得＿二 二種果＿一。依＿二
殺《割書：考#1殺觀｜本作致》生罪＿一得＿二 二果＿一者。一短命報。二多病報。依＿二偸盜
罪＿一得＿二 二果＿一者。一貧窮報。二共財而不＿レ得＿二自在＿一。邪婬二果
者。一婦不＿二貞良＿一。二妻相爭不＿レ隨＿二己心＿一。妄語二果者。一
多被＿二誹謗＿一。二恆爲＿二多人＿一所＿レ惡。兩舌二果者。一得＿二破壞
《割書：考#1破壞法｜本作被懷》眷屬＿一。二得＿二弊惡眷屬＿一。惡口二果者。一常聞＿二惡
聲＿一。二所有言說恆有＿二諍訟＿一。綺語二果者。一所說正語人
不＿二信受＿一。《割書：考#1受觀｜本作覆》二所有言說不＿レ能＿二辯了＿一。貪欲二果者。

現代語訳

皆円満を得る。この故に一切の有心者は、勤めて修学すべきである。譬えば一切の城邑・聚落が皆大地に依って安住を得るように、一切の薬草・卉木・叢林が皆地に依って生長を得るように、この十善道もまたこれと同じである。一切の人天はこれに依って立ち、一切の声聞・独覚・菩提・諸菩薩行、一切の仏法は皆共にこの十善大地に依って成就を得るのである。論に因って論を生ず。問う、十とは数の名、善とは何の義か。答える、この世・他世の順益の義、これが則ち善の義である。問う、何を此の世と名づけ、また他世と名づけるか。答える、現在を此と名づけ、当来を他と名づける。そして善とはこれ順益の義である。謂わく自を順益し他を益するを順益の義とする。問う、此の世に益有り、他世に損有り、また此の世に損有り、他世に益有る、これ等を善と名づけるか。答える、是れ善にあらずである。問う、もし法がこのようであれば何の性と名づけるか。答える、不善及び無記に、このような事相が有る。これを准知するのみである。

問う、十善の中に百行有り、その事如何。答える、十不善に於いて少分殺生を離れ乃至少分邪見を離れる、これを初の十行と名づく。もし多分殺生を離れ、乃至多分邪見を離れるを、これを第二の十行と名づく。もし全分殺生を離れ、乃至全分邪見を離れるを、これを第三の十行と名づく。もし小時殺生を離れ乃至小時邪見を離れる、謂わく或いは一日一夜、或いは半月一月、或いは一年に至るまで、これを第四の十行と名づく。もし多時殺生を離れ、乃至多時邪見を離れる、謂わく一年を過ぎて命終に至らざる、これを第五の十行と名づく。もし尽寿殺生を離れ、乃至尽寿邪見を離れる、これを第六の十行と名づく。もし自ら殺生を離れ乃至自ら邪見を離れる、これを第七の十行と名づく。もしこの事に於いて他人を勧進する、これを第八の十行と名づく。もし即ちそれに於いて無量の門を以って称揚讃述する、これを第九の十行と名づく。もし殺生を離れる者、乃至邪見を離れる者を見て、深心に慶悦し大歓喜を生ずる、これを第十の十行と名づく。このような十×十行を総じて説いて百行とする。初めの三位は事について、次の三位は時について、後の四位は人についてである。

問う、全分離等と小時等と何等にして百有りと言うか。或いは盡寿の十と自受教他と何の異があるか。答える、解意・所縁・趣求が別であるからである。問う、このような善法は何を以って体とするか。答える、十一種の法有り、唯善心と俱にするが故に善と名づく。一切の善法は、この十一を体とする。問う、何等を十一善と名づけるか。唯識本頌に曰く「善とは謂わく信・慚・愧、無貪等の三根、勤・安・不放逸、行捨及び不害」と。その中十法は三界繫に通ず。軽安は欲無し。このような十法は、善心起こる時、必ず並んで頭起する。略するが故にこれを止む。

既に略して善の因果を顕し、次に悪の因果を顕す。問う、十悪業とは何か。答える、これは十善を翻して知ることができる。問う、彼の十悪業は善を翻して知ることができるが、その所感の果は如何に知るべきか。答える、これに二門有り。一つは与果門、二つは損益門である。

問う、与果門・損益門の意は何か。答える、与果門は能く五果を与える。一つは異熟果を与える、二つは等流果を与える、三つは増上果を与える、四つは現法果を与える、五つは他増上果を与える。問う、何を異熟果を与えると為すか。答える、十悪業を作れば、先ず必ず地獄に没する。謂わく八熱・八寒・近辺・独一等は、これ十悪業の所感得する異熟果報である。略してその苦相を顕す。これらの諸地獄には日月有ること無く、而も甚だ黒闇である。鑊湯涌沸し、炉火爆声は極めて天を裂き地を裂く。踰れば即ち忽然として皆埃灰と作し、入れば即ち爛腐して皆悉く糜と成る。鉄丸・銅洋が口に入り、仍って五臓六腑を銷かす。熱銅・火柱は恒に床褥と為し、身体に触れる時は即ち皆焦燃する。長時無間に毒を含む。若し事万劫、千舌で説くとも皆尽きない。行者は必ずこの罪の果報を観るべし。何ぞ忌み背いて悲傷せざることを得んや。

問う、既に異熟果の苦相を知り已んぬ。その等流果は何か。答える、餓鬼・畜生・人間の苦報は、これ十悪業の所感得する等流果である。略してその悪報を顕す。纔かに地獄を免れ、次に餓鬼に没す。その果報の像は極めて醜く甚だ粗い。頸は周甚だ細く猶お針錐の如し。腹頭は極めて粗く、悉く山岳を越える。円眼は幽深にして井中の星に類す。僅かに食に向かう時は猛火と変成し、江に臨んで飲まんと欲すれば忽ち膿血と成る。万春に水を求むるも既に見ることを得難く、千秋に食を求むるも何ぞ輒ち聞くこと易からんや。百謀して暫く安んぜんとするも甚だ弥々遠く、千たび死を取らんと欲するもこれ猶お亦た難し。纔かに餓鬼を免れ、次に畜生に没す。

水陸山沢の諸々の傍生類の果報は極めて苦である。略してその相を顕す。馬牛は背に案を被り頸に荷う。遅ければ即ち打たれ、速ければ即ち腹を爛らす。力を窮め身を砕いて春耕秋収するも、果実の時は皆尽く分を絶つ。情望する所にあらず。枯草・濁水は常に充足せず。持つ哉、罪業よ。雉等の諸鳥、鹿等の群獣は、殺縁に遭う時、鳥は伴侶を失って驚飛乱し、獣は比類を離れて競って乱奔する。各々絶潤に臨んで単独に涙を流す。能く殺す声を聞いて共に腹を切し、虚空に騰るを設くるも鷹が趣く。若し潤薮に入れば犬が尋ね、樹に託して庇と為すも箭を発してことごとく射る。天地山林は広大なりと雖も、隠容する処無し。四方を望み企つるも、都て相救う無し。誰か仏性有りてこれを傷悲せざらんや。或いは鱗或いは羽、このような雑類の苦果の相は繁多なる故にこれを止む。纔かに畜生を免れ、若し人中に生まれれば、一つは皆二種の果を得る。

殺生の罪に依って二果を得るとは、一つは短命報、二つは多病報。偸盗の罪に依って二果を得るとは、一つは貧窮報、二つは共財にして自在を得ず。邪淫の二果とは、一つは婦が貞良ならず、二つは妻が相争って己心に随わず。妄語の二果とは、一つは多く誹謗を被る、二つは恒に多人の悪む所と為る。両舌の二果とは、一つは破壊眷属を得る、二つは弊悪眷属を得る。悪口の二果とは、一つは常に悪声を聞く、二つは所有の言説に恒に諍訟有り。綺語の二果とは、一つは所説の正語を人が信受せず、二つは所有の言説が弁了することを能わず。貪欲の二果とは…

英語訳

All can achieve perfect fulfillment. Therefore, all sentient beings should diligently cultivate and study this. Just as all cities, towns, and villages depend on the great earth to obtain secure dwelling, and all medicinal herbs, plants, groves, and forests depend on the earth to obtain growth, these ten virtuous paths are likewise. All humans and gods depend on them to stand; all śrāvakas, pratyekabuddhas, bodhi, and bodhisattva practices, and all Buddha dharmas together depend on this great earth of the ten virtues to achieve accomplishment. Discussion arises from discussion. Question: "Ten" is a numerical designation—what is the meaning of "virtue"? Answer: The meaning of benefit in this world and other worlds—this is the meaning of virtue. Question: What is called "this world" and what is called "other world"? Answer: The present is called "this," and the future is called "other." Thus, virtue means the meaning of benefit—that is, benefiting oneself and benefiting others is the meaning of beneficial accordance. Question: If there is benefit in this world but harm in other worlds, or harm in this world but benefit in other worlds, are these called virtues? Answer: These are not virtues. Question: If dharmas are like this, what nature should they be called? Answer: Unwholesomeness and moral neutrality have such characteristics. One can infer and understand this.

Question: Within the ten virtues there are one hundred practices—what is this about? Answer: Regarding the ten unwholesome acts: slightly abandoning killing up to slightly abandoning wrong views is called the first ten practices. If one largely abandons killing up to largely abandons wrong views, this is called the second ten practices. If one completely abandons killing up to completely abandons wrong views, this is called the third ten practices. If one abandons killing for a short time up to abandons wrong views for a short time—meaning perhaps one day and night, or half a month to one month, or up to one year—this is called the fourth ten practices. If one abandons killing for a long time up to abandons wrong views for a long time—meaning more than one year but not until death—this is called the fifth ten practices. If one abandons killing for one's entire life up to abandons wrong views for one's entire life, this is called the sixth ten practices. If one personally abandons killing up to personally abandons wrong views, this is called the seventh ten practices. If regarding these matters one encourages others to advance, this is called the eighth ten practices. If regarding these matters one praises and describes them through countless means, this is called the ninth ten practices. If upon seeing those who abandon killing up to those who abandon wrong views, one deeply rejoices and generates great joy, this is called the tenth ten practices. Such ten times ten practices are collectively called the one hundred practices. The first three positions concern matters, the next three positions concern time, and the latter four positions concern people.

Question: How can complete abandonment and short-time practices be said to have one hundred? Or what difference is there between the ten of entire lifetime and self-receiving and teaching others? Answer: Because understanding, objects of consciousness, and aspirations differ. Question: What is the essence of such virtuous dharmas? Answer: There are eleven kinds of dharmas that, because they only arise together with virtuous minds, are called virtuous. All virtuous dharmas have these eleven as their essence. Question: What are called the eleven virtues? The root verse of Vijñānavāda states: "Virtues are faith, shame, and moral dread; the three roots of non-greed and others; diligence, tranquility, non-carelessness; equanimity of conduct and non-harming." Among these, ten dharmas pervade the three realms. Mental buoyancy lacks desire. These ten dharmas necessarily arise simultaneously when a virtuous mind arises. Due to brevity, this is stopped here.

Having briefly revealed the causes and effects of virtue, next the causes and effects of evil are revealed. Question: What are the ten evil karmas? Answer: These can be known by reversing the ten virtues. Question: Those ten evil karmas can be known by reversing virtue, but how should their resultant fruits be understood? Answer: There are two approaches: first, the approach of giving results; second, the approach of harm and benefit.

Question: What is meant by the approach of giving results and the approach of harm and benefit? Answer: The approach of giving results can give five fruits: first, giving ripening results; second, giving concordant results; third, giving dominant results; fourth, giving results in this life; fifth, giving dominant results for others. Question: What constitutes giving ripening results? Answer: If one creates the ten evil karmas, one will necessarily first sink into hell. The eight hot hells, eight cold hells, neighboring hells, solitary hells, and others are the ripening results obtained from the ten evil karmas. Briefly revealing their suffering characteristics: These various hells have no sun or moon and are extremely dark. Cauldrons of boiling liquid surge, furnace fires explode with sounds that split heaven and earth. Upon contact, all immediately becomes dust and ash; upon entry, all rots and becomes gruel. Iron balls and molten copper enter the mouth, dissolving the five organs and six viscera. Hot copper and fire pillars constantly serve as bedding; when touching the body, all immediately burns and flames. For long periods without interruption, containing poison. Even if described for ten thousand eons with a thousand tongues, it could never be exhausted. Practitioners must contemplate these sinful retributions—how can one avoid them without sorrow?

Question: Having already understood the suffering characteristics of ripening results, what are the concordant results? Answer: The suffering retributions of hungry ghosts, animals, and humans are the concordant results obtained from the ten evil karmas. Briefly revealing these evil retributions: Barely escaping hell, one next falls into the hungry ghost realm. Their retribution forms are extremely ugly and very coarse. Their necks are extremely thin like needles and awls. Their bellies and heads are extremely large, surpassing mountains. Their round eyes are deep like stars in wells. When barely approaching food, it transforms into fierce fire; when approaching rivers wanting to drink, it suddenly becomes pus and blood. Seeking water for ten thousand springs, it's already difficult to see; seeking food for a thousand autumns, how can it be easily heard? Though scheming a hundred times for temporary peace, it becomes ever more distant; though wanting to die a thousand times, this too is difficult. Barely escaping hungry ghosts, one next falls into animal birth.

The retribution of various animals in water, land, mountains, and marshes is extremely painful. Briefly revealing their characteristics: Horses and oxen bear saddles on their backs and carry loads on their necks. If slow, they are beaten; if fast, their bellies are torn. Exhausting strength and crushing bodies in spring plowing and autumn harvesting, when fruit ripens, they are completely cut off from any share. This is not what they emotionally desire. Withered grass and muddy water are never sufficient. Alas, karmic obstacles! Various birds like pheasants, herds like deer—when encountering conditions of being killed, birds lose their companions and fly about in alarmed chaos; beasts separate from their kind and compete in frantic running. Each facing final moisture, they individually shed tears. Hearing sounds of killing, they all cut their own bellies; though attempting to soar in empty space, hawks pursue them. If entering marshy thickets, dogs seek them; though taking refuge in trees for shelter, arrows are shot hitting them completely. Though heaven, earth, mountains, and forests are vast, there is no place for concealment. Looking hopefully in all four directions, there is utterly no salvation. Who with Buddha-nature would not feel sorrowful compassion for this? Whether scaled or feathered, such mixed categories have numerous suffering characteristics, so this is stopped here. Barely escaping animal birth, if born among humans, each obtains two kinds of results.

Depending on the sin of killing, two results are obtained: first, short life retribution; second, much illness retribution. Depending on the sin of stealing, two results are obtained: first, poverty retribution; second, shared wealth without autonomy. The two results of sexual misconduct: first, one's wife not being chaste and virtuous; second, wives quarreling and not following one's heart. The two results of false speech: first, frequently being slandered; second, constantly being hated by many people. The two results of divisive speech: first, obtaining destroyed retinue; second, obtaining corrupt and evil retinue. The two results of harsh speech: first, constantly hearing evil sounds; second, all one's words constantly having disputes and litigation. The two results of frivolous speech: first, when speaking correct words, people do not trust or accept them; second, one's words cannot be articulated clearly. The two results of greed...