T85n2817_大乘經纂要義

大正藏第 85 冊 No. 2817 大乘經纂要義

No. 2817

大乘經纂要義一卷

敬禮無上一切佛　　證於三身天人尊　教法甚深難思議　　無為解脫僧和合　是真歸依於三寶　　諸佛出世如憂曇　如悔盲龜遇浮木　　人身難得甚希有　從茲一失復難期　　於此身中終漸進　永常棄捨於八難　　依教修行加精進　善惡之業亦不亡　　如因值種果亦然　所以遠離於十惡　　精勤修習於十善　須善分別其二諦　　常舍輪迴求解脫　勤行正道增智慧　　愿修聖蹟證無為

如是一切眾生先須歸依三寶敬事遵仰。三寶者何。所謂佛法僧寶。言佛寶者。所謂法體報化之身具足三種名為佛寶。言法身者。具不思議無分別智。於一切法自在觀察。言報身者。是不思議功德成就。超過人天快樂。具足相好殊勝離於生死。證得究竟盧舍那身。言化身者。成就慈悲誓願究竟。盡于生死度脫眾生。隨機引道永離眾苦。入于母胎誕身。出家降伏魔怨。轉正法輪。示涅槃相。具足德者。超過人天時乃現耳。是故難遇。世無喻者。所以假世間寶顯其法義。令諸眾生獲無上果。永離生老輪迴之苦。少分歸依即蒙加護。諸惡鬼神不能侵擾。具斯五義。獲如意寶於世出世為人天師。兩足中尊

【現代漢語翻譯】現代漢語譯本大乘經纂要義

敬禮無上一切佛（Buddha，覺悟者），證得法身、報身、化身三身的天人至尊。教法甚深，難以思議，無為解脫的僧團和合。這是真正的歸依三寶（Three Jewels：佛、法、僧），諸佛出世如同優曇花般稀有。如同瞎眼的烏龜遇到漂浮的木頭，人身難得非常稀有。從今失去人身，再次獲得就更加渺茫，在此生中逐漸進步。永遠捨棄八難（Eight Difficulties，指沒有機會修行佛法的八種障礙），依靠教法修行，更加精進。善惡的業力也不會消亡，如同播下種子就會有果實。所以要遠離十惡（Ten Non-Virtues，指十種惡業），精勤修習十善（Ten Virtues，指十種善業）。必須善於分別世俗諦（Conventional Truth，相對真諦而言的世俗認知）和勝義諦（Ultimate Truth，究竟真理），常常捨棄輪迴，求解脫。勤奮地行走在正道上，增長智慧，愿修習聖者的足跡，證得無為的境界。

像這樣，一切眾生首先必須歸依三寶，恭敬奉事，遵從仰慕。三寶是什麼？就是佛寶、法寶、僧寶。說到佛寶，就是指法身、報身、化身三種具備的身，合起來稱為佛寶。說到法身，具備不可思議、無分別的智慧，對於一切法能夠自在地觀察。說到報身，是不思議功德的成就，超過人天所能享受的快樂，具備殊勝的相好，脫離生死，證得究竟的盧舍那佛（Vairocana，光明遍照）之身。說到化身，成就慈悲的誓願，窮盡生死來度脫眾生，隨機引導，永遠脫離眾苦，進入母胎誕生，出家降伏魔怨，轉正法輪，示現涅槃的形象。具備這些功德的人，超過人天，在適當的時機才會出現，所以很難遇到，世間沒有可以比喻的。所以借用世間的寶物來顯明佛法的意義，讓眾生獲得無上的果實，永遠脫離生老輪迴的痛苦。哪怕是少分歸依，也能蒙受加持，各種惡鬼神都不能侵擾。具備這五種意義，獲得如意寶，在世間和出世間作為人天導師，是兩足（Two-legged，指人類）中的至尊。

【English Translation】 English version The Essential Meaning of the Great Vehicle Sutra Compilation

Homage to the supreme and all Buddhas (Buddha, the awakened one), who have attained the Trikaya (Three Bodies: Dharmakaya, Sambhogakaya, Nirmanakaya), the honored ones of gods and humans. The Dharma (teachings) is profound and inconceivable, the Sangha (community) of non-action liberation is harmonious. This is the true refuge in the Three Jewels (Buddha, Dharma, Sangha), the appearance of Buddhas in the world is as rare as the Udumbara flower. Like a blind turtle encountering a floating piece of wood, obtaining a human body is extremely rare. Once lost, it is difficult to regain. In this life, gradually progress. Forever abandon the Eight Difficulties (Eight Difficulties, referring to eight obstacles that prevent one from practicing the Dharma), rely on the teachings to cultivate, and increase diligence. The karma of good and evil will not perish; as a seed is planted, so shall the fruit be. Therefore, stay away from the Ten Non-Virtues (Ten Non-Virtues, referring to ten kinds of evil deeds), and diligently cultivate the Ten Virtues (Ten Virtues, referring to ten kinds of good deeds). One must be good at distinguishing between Conventional Truth (Conventional Truth, worldly knowledge relative to ultimate truth) and Ultimate Truth (Ultimate Truth, the ultimate truth), constantly abandoning Samsara (cycle of rebirth), and seeking liberation. Diligently walk the right path, increase wisdom, and vow to cultivate the traces of the saints, and attain the state of non-action.

Thus, all sentient beings must first take refuge in the Three Jewels, respectfully serve, and follow with reverence. What are the Three Jewels? They are the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. Speaking of the Buddha Jewel, it refers to the Dharmakaya (Dharma Body), the Sambhogakaya (Enjoyment Body), and the Nirmanakaya (Emanation Body), which together are called the Buddha Jewel. Speaking of the Dharmakaya, it possesses inconceivable, non-discriminating wisdom, and can freely observe all Dharmas. Speaking of the Sambhogakaya, it is the achievement of inconceivable merits, surpassing the happiness enjoyed by gods and humans, possessing excellent marks and characteristics, free from birth and death, and attaining the ultimate body of Vairocana (Vairocana, the one who shines everywhere). Speaking of the Nirmanakaya, it fulfills the vows of compassion, exhausts birth and death to liberate sentient beings, guides them according to their potential, forever freeing them from all suffering, entering the womb to be born, leaving home to subdue demonic forces, turning the Dharma wheel, and showing the appearance of Nirvana. Those who possess these virtues surpass gods and humans and appear at the appropriate time, so they are difficult to encounter, and there is nothing in the world to compare them to. Therefore, worldly treasures are used to illustrate the meaning of the Dharma, so that sentient beings can obtain the supreme fruit and forever escape the suffering of birth, old age, and Samsara. Even a small amount of refuge can receive blessings, and various evil ghosts and spirits cannot disturb them. Possessing these five meanings, one obtains the wish-fulfilling jewel, and in the world and beyond, serves as a teacher of gods and humans, the most honored among the two-legged (Two-legged, referring to humans).

真實依故。言法寶者。所有教法于真俗諦說十二分。修八聖道悟真體性。本來寂靜無住涅槃。號名三寶。所以佛未出世不能顯其秘要之法。如來出世甚為希有。所說教法亦復如是。非餘外道能顯其義。一切諸法所不能及。以斯法寶利樂之道與佛無異。是名法寶。所言僧者。大菩薩眾不著生死。不住涅槃。自利利他具足成就。及諸羅漢八上人等住解脫地。凡夫比丘各各信受樂於聖位出家學道。別別解脫。依教修行。雖未證果而能修行軌範。聖法佛不出世亦無僧寶。等同如來生希有相。一切無上智德具足。依聞思修善漸微妙。世間諸仙具聖惠者。修安樂地。如是造作僧寶為勝。如上三寶諸功德力有大慈悲。最尊最勝不思議故。能拔眾生現在苦難。永離生死長劫輪迴。亦能加護得解脫樂。應當供養無上三寶。先須恭敬作禮歸依能生一切福德之芽。永離一切苦惱之事。諸佛如來具是功德。出興於世甚為希有。與諸群生同種善根。出現於世如憂曇花。諸佛出世傳甚深法亦復如是。佛出於世雖有深法遇人身者要須具足善業成就。其難亦爾。譬如大海于海底中有一盲龜。壽億萬劫百年。一度升於水上。或時有人棄一竅木置於海中。其龜出水以頭遇斯浮木之孔甚為希有。或得人身難亦如是。雖得人身六根具者得聞正法身心自在。依教修

行最甚難有。眾生之界不可思議。其中獲得人身六根具足自在受生極最難故。所以如來及法現於世間亦復難遇。人身難得。今乃獲得大報分故。時乃一現於前數劫承善業故方得人身。特須精勤勿令靈棄。增加智慧及法善根　聖地已來需求勝行。誓不復墮地獄餓鬼畜生之趣。不聞三寶邊地下賤雖得人身盲聾音惡長壽天難或生人中信邪到見。雖佛出世佛前佛後八難之中。種種苦惱障道之處。不復墮落永離八難。如來世尊證大果報。諸修行者勤加精進如救頭燃蠲除八難大善成就。然善惡業纖毫不亡。如昔仙人嬌答摩等以草刺于鹿蠅遺道。於五百歲下部之中受木簽報。后乃致死。昔有童子以恭敬心施僧白石一掬之許。承斯因緣于無量劫生豪富家。雨其七寶具足成就快樂自在。以善惡業隨類受身苦樂之果。隨業異熟所以惡業十不善等勿令親近理須遠離。何假言哉。十不善者。身有三種行殺盜淫。口有四種。妄言綺語惡口兩舌。意有三種。謂貪瞋癡。如茲總結名為十惡。承此果報生於三塗。能回十惡名為十善。若離殺生十惡緣等得生天上並及人間生於勝處。從此身上聖位已來若能修行皆得成就。當知。十善應勤修學人中修善知諸法相名為丈夫。善能挍量真俗二諦得悟自他二性之理。此中世諦法相因緣所生。幻化如夢如炎如溫。界入

善與不善有福無福。世出世間法相種種相貌分別。但假言詮顯彰表示一切諸相。有漏之法皆自然性無常苦空無我為相。所言無漏法者。空無我故如是二諦知一切法輪迴。無明行識名色六入觸受愛取有生老死十二因緣如輪流轉於六道生受苦溫身。各各隨稟根器利鈍隨類得成。所言解脫聖所依地。其鈍根性受聲聞乘。中根之者辟支佛果。隨根所證各各差別。無上大乘等為三種。其鈍根者證於小乘。但能自利無益他義。厭生死苦修寂滅樂。舍諸不善禁根境識。初觀四諦修證預流八輩等地無餘涅槃。辟支佛者觀四諦法因緣所生遂滅生死之原。證於聖道無餘涅槃。具上人智取向大乘生死涅槃不分別。二自利利他無上菩提。菩薩大慈修助道法。從從極喜地乃至法雲。次第修行證菩薩。已仍修六度佈施愛語利行同事四攝之法福智具足成不思議無上上智。獲十力四無所畏具足成就。證於佛地利樂眾生。盡生死際不般涅槃。

大乘纂要義一卷

【現代漢語翻譯】現代漢語譯本：善與不善會帶來福報或沒有福報。世間法和出世間法的各種現象和形態各不相同，但都只是用假借的言語來顯現和表示一切現象。有漏的法，其自性都是無常、苦、空、無我的。而所說的無漏法，因為空和無我，所以通過二諦認知一切法的輪迴。無明、行、識、名色、六入、觸、受、愛、取、有、生、老死這十二因緣就像車輪一樣流轉，在六道中感受痛苦，維持生命。每個人都根據自身根器的利鈍，隨各自的類別而成就不同的果位。所說的解脫是聖者所依止的境界。根器遲鈍的人接受聲聞乘的教法，中等根器的人證得辟支佛果。根據根器所證悟的果位各有差別。無上大乘可以分為三種。根器遲鈍的人證悟小乘，只能自利而不能利益他人，厭惡生死的痛苦，修習寂滅的快樂，捨棄各種不善，禁閉根、境、識。最初觀察四諦，修證預流果，達到八輩的地位，最終證得無餘涅槃。辟支佛觀察四諦法，明白一切都是因緣所生，從而滅除生死的根源，證得聖道，最終證得無餘涅槃。具有上等智慧的人趨向大乘，對生死和涅槃不作分別，既能自利又能利他，追求無上菩提。菩薩以大慈悲心修習助道之法，從極喜地乃至法雲地，次第修行，證得菩薩果位。之後繼續修習六度（佈施、持戒、忍辱、精進、禪定、般若），以佈施、愛語、利行、同事四攝之法來利益眾生，福德和智慧都圓滿具足，成就不可思議的無上智慧，獲得十力、四無所畏，圓滿成就佛的果位，利益和安樂一切眾生，直到生死終結都不入涅槃。《大乘纂要義》一卷

【English Translation】 English version: Good and non-good bring fortune or no fortune. The various phenomena and forms of mundane and supramundane dharmas are different, but they are all manifested and expressed by borrowed language. The nature of defiled (with outflows) dharmas is impermanent, suffering, empty, and selfless. The so-called undefiled dharmas, because of emptiness and selflessness, recognize the cycle of all dharmas through the two truths. Ignorance, action, consciousness, name and form, the six entrances, contact, sensation, love, grasping, existence, birth, old age, and death, these twelve links of dependent origination revolve like a wheel, experiencing suffering in the six realms and maintaining life. Each person, according to the sharpness or dullness of their faculties, achieves different fruits according to their respective categories. The so-called liberation is the state relied upon by the saints. Those with dull faculties receive the teachings of the Śrāvakayāna (Vehicle of Hearers). Those with medium faculties attain the Pratyekabuddha (Solitary Buddha) fruit. The fruits attained vary according to the faculties. The unsurpassed Mahāyāna (Great Vehicle) can be divided into three types. Those with dull faculties attain the Hīnayāna (Small Vehicle), which can only benefit themselves and not others, detesting the suffering of birth and death, practicing the joy of quiescence, abandoning all non-good, and restraining the senses, objects, and consciousness. Initially, they observe the Four Noble Truths, cultivate and attain the stream-enterer fruit, reaching the position of the eight types of individuals, and ultimately attain Nirvāṇa (extinction) without remainder. Pratyekabuddhas observe the Four Noble Truths, understanding that everything arises from conditions, thereby eliminating the root of birth and death, attaining the holy path, and ultimately attaining Nirvāṇa without remainder. Those with superior wisdom tend towards the Mahāyāna, not distinguishing between birth and death and Nirvāṇa, benefiting both themselves and others, and pursuing unsurpassed Bodhi (enlightenment). Bodhisattvas (enlightened beings) cultivate the auxiliary practices with great compassion, cultivating sequentially from the Pramudita-bhumi (Joyful Ground) to the Dharma-megha-bhumi (Cloud of Dharma Ground), attaining the Bodhisattva fruit. Afterwards, they continue to cultivate the Six Pāramitās (perfections) (Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), Prajñā (wisdom)), and benefit sentient beings with the Four Saṃgrahavastus (means of gathering) (Dāna (giving), Priyavacana (kind speech), Arthakriya (beneficial action), Samanarthata (consistency)), with merit and wisdom fully complete, attaining inconceivable unsurpassed wisdom, obtaining the Ten Powers and Four Fearlessnesses, fully accomplishing the Buddha's fruit, benefiting and bringing happiness to all sentient beings, and not entering Nirvāṇa until the end of samsara (cycle of rebirth). 《Mahāyāna Compendium of Meaning》, one fascicle