大乘寶要義論卷第四
Mahayana Essential Meaning Treatise, Volume 4
西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by Dharma Protector and Other Masters, Appointed by Imperial Decree
如《日子王所問經》云，佛言：大王！彼染欲人愛著欲事，樂見女人行染欲法，不樂親近具戒沙門及婆羅門，為彼有戒德者而共嫌厭，減失所有信、戒、聞、捨、慧等法。彼穢惡門惡氣充盈不淨流溢故起耽染，不生厭棄處其穢惡，與蛆蟲等非所依著，遠離慚愧，天人法滅，殘毀身命，智者呵厭。為彼女人之所降伏，與彼女人而為僕使。涎液涕流諸不淨物取以為味，於不淨境中與彼牛羊雞猪狐及驢等同其所行。於父母沙門婆羅門所遠離孝愛，於佛法僧減劣淨信，當墮地獄餓鬼畜生趣中。於其險惡怖畏岸側登鐵叉樹，墮在等活、黑繩、眾合、號叫、大號叫、炎熱、極炎熱、阿鼻大地獄中，皆由與彼女人儔侶親狎、愛戀喜笑、嬉戲娛樂、歌舞唱妓，如是等事常思念故，於出離事不起思念。又復不念父母生育極甚為難，十月懷擔不淨流溢，於諸艱苦而悉甘忍。及其生已轉復增長諸苦惱事，養育存惜乳哺愛憐。洎至長立，教彼閻浮提中種種事業，欲令子得安隱利樂。時彼父母為欲令子得安樂故，選擇上族與娶其妻。妻至家已子生愛著，迷醉耽湎纏縛悶亂。以彼愛著其妻室故，不念尊重孝養父母，返於父母輕慢棄背。其後父母年邁衰朽，諸根劣弱多所闕乏，子設方計遣其父母令出自舍。佛言：大王！汝觀彼人無悲愍心，生捨離心起損害心，不念父母生育極難。而彼父母常與其子作安樂事，方便存惜令得安隱。彼子背恩遣其父母出自舍已，乃與妻子常所歡聚，飲食衣服隨意受用。由是因緣棄捨善趣、行斯非法，決定當墮諸惡趣中。
As the King of Days Scripture says, the Buddha declared: "Great King! Those ensnared by desire are attached to sensual pleasures, delighting in seeing women indulge in sensual acts. They do not wish to associate with virtuous mendicants or brahmins, and are rejected by those of moral integrity. They lose all qualities of faith, discipline, learning, generosity, and wisdom. Their impurity overflows from a foul and defiling nature, so they cling to filth without disgust, relying on what is repulsive like maggots. Lacking shame and conscience, they destroy the divine and human qualities within them, ruin their body and life, and are condemned by the wise. They are subdued by women, becoming their servants. They savor saliva, mucus, and other bodily fluids as if they were delicacies; their conduct matches that of cattle, chickens, pigs, foxes, and asses in unclean environments. They turn away from filial respect toward parents, monks, and brahmins, diminish their pure faith in the Buddha, Dharma, and Sangha, and will fall into the realms of hell-beings, hungry ghosts, or animals. They climb the iron-tree precipice of terrifying danger, falling into the hells of Reviving, Black Rope, Crushing, Screaming, Great Screaming, Blazing, Extremely Blazing, and Unrelenting Avīci. This all happens because they constantly think of being women's companions—intimacy, fondness, laughter, play, entertainment, songs, and dances—and never think of renouncing such things.
Moreover, such a person does not recall how difficult it was for their parents to give birth to them: carrying them in the womb for ten months amid flowing impurities, eagerly enduring every hardship. After birth, they faced increasing troubles, raising them with milk and affection. Once grown, parents taught them various worldly skills in Jambudvīpa, hoping their child would find peace and prosperity. Those parents, wanting their child's happiness, chose a noble family and arranged a marriage. When the wife arrived, the child became attached, infatuated, intoxicated, bound, and confused. Because of this attachment to their wife, they no longer respected or cared for their parents, instead treating them with contempt and abandonment. Later, when their parents grew old, frail, weak in faculties, and in need, the child devised ways to drive them out of the house.
The Buddha said: 'Great King! See how such a person lacks compassion, harbors thoughts of renunciation and harm, and forgets how difficult it was for their parents to give birth. Those parents always worked for their child's happiness, supporting them diligently for their well-being. Yet the ungrateful child drives them away from home to live only with their wife and children, enjoying food and clothing freely. Because of this, they abandon a good destination and act unlawfully, certainly destined for realms of misery.'"
復次宣說一切有情共行邪行，唯諸菩薩而乃不行，所謂殺生、偷盜、欲邪行等。如是作已，決定當獲不可愛果。如《月燈三昧經》偈云：
Furthermore, I declare that all beings commonly engage in wrong conduct, and only Bodhisattvas refrain from it. This refers to acts such as taking life, stealing, and engaging in sexual misconduct. By committing such deeds, one will surely experience unpleasant results. As the verse in the *Samādhi of the Moon Lamp Sūtra* says:
愚者耽著諸欲事， 親近女人染穢身，
還當向彼染穢中， 隨業墮在諸惡趣。
佛不讚說染欲事， 亦不聽近於女人，
大怖畏繩所縈纏， 欲女之繩極堅惡。
欲火猛熾當遠離， 如惡蛇毒智應知，
女人無信不可憑， 智於此道應覺了。
當觀菩提最勝道， 是即先佛所親近，
觀已菩提聖道圓， 獲得諸佛無上智。
Fools pursue sensual pleasures, And through intimate contact with women, defile the body. They will fall into that very defilement, And according to their karma, descend into the lower realms.
The Buddha does not praise attachment to sensual pleasures, Nor does he permit drawing near to women, [For those entanglements are] like ropes woven from great terror, And the rope of desire for women is extremely strong and harmful.
When the fire of lust blazes fiercely, one should stay far away; Just as one recognizes the poison of a dangerous snake, so should the wise understand. Women cannot be trusted without reservation; In this path, the wise should clearly awaken.
One should observe the supreme path of enlightenment— This is what the Buddhas of the past have themselves drawn near to. Having beheld this, the sacred path to awakening is complete, And one attains the unsurpassable wisdom of all Buddhas.
如《正法念處經》云，諸地獄中所有罪人，時彼獄卒於日日中數教示云：汝等罪人自造惡業決定無失，隨其所造彼無數種不善業行亦然，今受無數種苦。因相等故取果無異，種子等故受果亦然。由如是故，汝諸罪人于今墮在炎熱大地獄中，由自所作不善業因昔充滿故，而今所受不善業果亦悉充滿。如是經於百千歲中所作罪業，在不死地無利樂欲。時彼罪人受罪乃至地獄果滿，或暫放釋即求救護。罪人遙見如大黑雲冥然無際極大勇悍復大力勢如金剛嘴大惡狗眾，大惡吼聲而來圍繞，罪人見已四向奔馳。即時諸狗前來，搏噬罪人恣意食噉，皮肉絲裂筋脈斷壞，支體骨節各各分離，乃至一切身分皆悉食噉，無復遺餘如芥子許。如是食已業力所持而復還生，展轉長時又復食噉。凡如是等業果報者，謂由殺生取其肉食，害有情故果報如是。
As stated in the *Sutra of the Right Mindfulness of the Dharma*, all sinners in the hells are repeatedly instructed by the wardens every day: “You sinners have created your own evil karma, which will never be lost. According to the countless evil deeds you have done, you now experience countless kinds of suffering. Because the cause is the same, the result is no different; just as seeds of the same kind produce the same fruit, so your actions yield the same retribution. Therefore, you sinners have now fallen into the Great Blazing Hell. Since you once filled yourselves with the causes of evil karma, you now fill yourselves fully with its effects. Thus, for hundreds of thousands of years, you endure the consequences of your deeds, with no hope of relief or desire for benefit, until your hell-retribution is complete.
They are sometimes briefly released, and then they cry out for rescue. From afar, the sinners see what appears to be an immense black cloud, boundless and dark, from which emerge huge, ferocious, powerful hounds with diamond-hard jaws, roaring fiercely and circling them. The terrified sinners run in all directions, but the hounds immediately pounce. They bite and devour the sinners greedily, tearing their skin and flesh, rupturing their sinews, breaking their bones and joints, and consuming every part of the body—leaving not even a mustard seed’s worth behind. After being devoured, the power of their karma causes them to be reborn again and again, and the hounds continue to feast on them for a long time.
Such retribution results from the act of taking life and eating flesh, from harming living beings.”
復次偷盜業果報者，如彼罪人雖見作業果報真實，而為惡業幻惑所迷隨逐不了，侵取他財攝為己有。由斯罪故，而彼獄卒執取罪人，執已即持利刀割截支節斷壞，斷已還合。見餘罪人亦悉奔走，為彼獄卒各執取已，或持利劍、或爍吉帝、或都摩囉、或復擣杵，皆有熾焰，斬斫打擊種種治罰。此等皆是行偷盜法不善業果。經于無數百千歲中在是地獄，乃至偷盜業果壞散極盡邊際然後放釋。
Again, regarding the karmic retribution for stealing: Although those offenders clearly see the true results of their actions, they are deceived and confused by the illusory nature of evil deeds, unable to understand them. They persist in taking what belongs to others and claiming it as their own.
Because of this karmic offense, the wardens of hell seize these sinners. Once seized, they immediately use sharp knives to slice and sever their limbs and bodies, breaking them apart. After breaking them, they then rejoin them. The sinners witness other offenders also running frantically, only to be caught by the hell wardens. The wardens then strike them with blazing spikes, bright weapons, heavy clubs, or massive hammers—all wreathed in fire—hacking, cutting, beating, and torturing them in countless ways. All this is the result of the evil karma of stealing. These sinners endure such torment in that hell for hundreds of thousands of years, until the karmic retribution for stealing is completely exhausted. Only then are they released.
復次宣說欲邪行果，謂染欲者見彼女人在灰河地獄，或浮或沈叫呼怖畏，而彼地獄熾焰猛惡其狀如流。時彼女人悲涕號哭呼其人言：我自作業，今墮於此灰河地獄極險惡處無救無依。願為救護。時染欲人聞其女人號哭聲已，業幻癡迷，即時奔馳入彼河中。是人入已，流焰觸身遍體融潰，無復遺餘如芥子許，業力所持即復還活。又復如前見彼女人在灰河中叫呼求救，是人見已亦復奔前持捉女人，時彼女人返捉前人，即以熾焰鐵所成棒而為打擊，是人為捧所擊流血遍滿全身碎壞，無復遺餘如芥子許。其染欲人業力所持即時還活，染因重故又復奔前持捉女人，同在灰河大地獄中經于無數百千之歲，乃至染欲業果壞散極盡邊際然後放釋。又復還生，如經廣說。
此中當知，財富壽命勿生取著，生取著者是為邪行。
如《勝軍王所問經》云，佛言：大王！譬如世間若男若女，夢中或見可愛園林或可愛山，或見可愛人眾闤闠，及睡覺已都無所有。大王！又如眾果樹林莖幹枝葉，最初青潤漸變赤色，次第含蘂後乃開華，華開不久即時結果，果落衰殘後見凋謝，如前華果都無所有。今汝大王亦復如是。世間王者所有快樂，王富盛樂、王五欲樂，廣有象馬車步、倉庫財穀、宮闕園苑、金銀珍寶、臣佐宰官、后妃宮屬、童男童女，乃至一切王族親枝，凡如是等皆當棄捨應求出離。此等一切悉是無常，是不堅牢、是不究竟、是變易法、是不真實、是不久住、是動是搖、剎那壞散、畢竟是罪、是盡是滅，極其邊際為減失法，為怖為惱多起憂苦、是損是墮、是斷是破、是離散法。大王！如是應知。又如有四大山從四方來，其山堅實不破不缺，妙峯圓滿從虛空中一時墮地，爾時大地諸有情類乃至一切樹林草木而悉摧毀。是諸有情及草木等皆不能避，設有力勢不能奔走，復無方術及諸作用而為制止。大王！四種大怖彼彼若來亦復如是，一切有情皆不能避，設有力勢不能奔走，復無方術及諸作用而為制止。何等為四？大王！老怖若來壞少年相，病怖若來壞安樂法，死怖若來壞滅壽命，邪行若生壞失正行。大王！又如師子為獸中王，若入獸群取一獸食，隨其所欲不以為難。然彼師子雖有大力，若入咩拏大惡飛鳥口中極不自在，盡食無餘。大王！死箭射人亦復如是，中是箭者極甚迷亂無救無歸，支節將斷血肉乾枯，渴惱所逼面相恐畏，手足戰掉無力無能，涎液涕流大小便利穢污染身，眼耳鼻舌身意諸識不行，喉頸闐咽欲語不能，醫師棄捨無以為療，眾味飲食其何能進？是人爾時隨自業力欲奔他趣。無始時來生老病死，輪迴流轉循環不止，此識若捨他識還依，此命餘業復取有身。閻魔獄卒甚可怖畏，黑暗長夜常履其中。將捨識時，彼出入息漸漸微細，單己無侶無所堪任。此界既謝他界即行，長廣路中孤然遊履，大恐怖處而生極怖，深隱道途隱覆而行，入大黑暗處大艱險，沒溺生死長流大海，業風所吹飄颺無定，不辯方隅莫知所詣，爾時無救亦無歸趣。佛言：大王！唯除善法當於爾時是所依歸、是為救護。大王！世間富樂等法都無所得，勿生耽著。諸有所作皆為邪行，是故大王應修正行。
所言正行者，如〈真實品〉云，王者若行八種想行，是為護世相應正法。何等為八？一者世間無子孤露之人與為子想、二者將護惡友如病人想、三者見有諸苦起救拔想、四者見有諸樂起歡喜想、五者於諸冤對隨觀彼緣離過失想、六者於諸善友起隨護想、七者見諸富樂猶如藥想、八者於身作無常想。
又如《破惡慧經》云，王者若能具足四種法者，應受王之灌頂，即成不退墮法，速得如來、應供、正等正覺愛念，獲受廣大富樂具足。何等為四？一者護持如來教法令得久住、二者棄捨罪不善法、三者攝取空無相無願法門、四者發起阿耨多羅三藐三菩提心。此中云何是為棄捨罪不善法？如〈日藏品〉云，佛言：大王！未來世中諸剎帝利、婆羅門、吠舍、首陀，於彼一類修行正法之者，以其所有舍宅田土園苑奴婢坐臥之具病緣醫藥乃至四足等，如是一切而悉侵奪，或自受用、或與他受用。此等剎帝利、婆羅門、吠舍、首陀，即於現生獲二十種不可愛法。何等二十？一者賢聖捨離、二者所向方隅譏謗流布、三者友愛遠離、四者多生冤對、五者財物資具而悉破壞、六者多生散亂、七者身分殘缺、八者不得睡眠、九者渴惱常逼、十者飲中有毒、十一者朋友輕侮、十二者常與他諍、十三者父母妻子奴婢眷屬教令不行、十四者自隱密法及隱密財為他顯示、十五者自隱密人及隱密事悉為他說、十六者財物銷蕩散歸五分、十七者輕重病惱而來侵逼、十八者奉醫藥人而悉捨離、十九者血肉乾枯受諸苦惱、二十者其身流注大小便利染污而終。大王！如是二十種不可愛法，彼等現生決定速獲，皆由於彼修行正法人所侵奪彼有受用資具，或自受用或與他人。由是因緣、彼命終已當墮阿鼻大地獄中、盡其一劫渴飲銅汁、飢吞鐵丸、身被火衣，如是種種受大惡苦。盡彼劫壽從地獄出，還復生於餓鬼趣中，處大曠野極惡險難枯涸之地，四方熾盛炎風所吹，其地堅利狀若刀鋒，經于無數百千歲中受彼趣苦。其後暫時或彼滅已，於大海中為一肉團，量百由旬，以其宿業因故，令彼海中周百由旬悉成炎熱銅汁。如是經于多百千歲，於大海中受地獄苦。從彼滅已，還來於此極惡險難大曠野中，化成肉團與山相等，周匝四方炎風所吹，其四方面飛禽走獸皆來食噉，過長時已或暫彼滅，還復生於大地獄中。地獄滅已，數數受是大惡苦果，其後成滿一劫乃得人身。雖生佛國土中，然五濁具足空無智慧，眼目角睞又復聾瘂。大王！凡如是等，皆由於彼修行正法人所侵奪彼有受用資具等。如〈月藏品〉云，諸仁者！於我法中出家人所起大罪者，所謂殺生、偷盜、欲邪行、妄語等極不善業。謂彼剎帝利囉惹乃至州城聚落官屬，於出家人所若國土州城住處寺舍，多行制止不令居處，或語調伏謂惡言呵毀，或身調伏謂加諸杖責。彼一切處如是循環皆不解脫，於天人趣有所減失，當墮阿鼻大地獄中。
爾時諸天乃至羯吒布單那等，隨其所來一切大眾，咸於三寶發生最上清淨之心，以種種相極生尊重，俱發是言：我等從今已往，誓於一切世尊教中而作衛護。所有苾芻、苾芻尼、優婆塞、優婆夷，下至破佛戒者，下至於佛法中不持戒行，但剃除鬚髮被服袈裟無所攝受者，我等於彼起大師想，皆為作護，一切資具長養攝持。若復隨諸方處，或有官屬於彼剃除鬚髮被袈裟者，以多種緣加諸杖責，我等於彼不為作護，棄捨一切彼境界事；隨其國中若起種種諂誑不實鬪諍殺害、疾疫飢饉、他兵侵擾、非時風雨或旱或澇、種子散壞，有如是等諸嬈惱事，我不為彼作其止息。我等當往別國土中有佛弟子之所當為作護，我乃空其境界捨離而去。
如《地藏經》云，佛言：地藏！過去有國名半左羅，王名最勝軍。是時彼有法，應刑戮之人，以護命故潛剃鬚髮，以袈裟衣片纏於頸上。時宰殺者執其罪人繫縛五處，驅逐往詣尾體朅藍嚩迦大丘曠林中棄置而還。即於是夜彼丘曠林中有羅剎女名曰惡眼，與五千眷屬來入是林，忽見其人五處繫縛剃除鬚髮被袈裟片，見已即時右繞頂禮出林而去。次有羅剎女名佉禰囉㮏帝與千眷屬，次有羅剎女名猙獰髮，次有羅剎女名曰劍口，次第而來入於林中，各見其人剃除鬚髮被袈裟片，見已雖復彼彼飢急，不敢侵食頂禮而去。
又復過去有王名最勝福，彼有智臣，以其法應刑戮之人付於醉象。是人以赤袈裟片潛被其身，時彼醉象舉鼻捲取罪人雙腨，盡其力勢欲擲於地。時象乃見罪人身被赤袈裟片，見已即時生清淨心，乃以罪人徐置其地，跪伏於前涕泣悔謝，復以其鼻摩洗雙足。佛言：地藏！且觀彼象，雖受無暇傍生趣身，彼時見被袈裟片者，尚能捨離而去不造罪業。況復未來世中有旃陀羅囉惹及其官屬，沙門婆羅門長者等中旃陀羅人，本實愚癡起聰明慢，以諂曲言誑惑世間，謂言我是求無上大乘之者。彼等愚癡旃陀羅人，不怖不觀後世果報，於我法中出家人所，若是法器若非法器，以種種緣伺求過失。謂以惡言剋責楚撻其身，制止資身所有受用。復於種種俗事業中而生條制，或窺其遲緩、或覘其承事，求過失已而為條制，如是乃至欲害其命。彼諸人等於三世一切佛世尊所生極過失，當墮阿鼻大地獄中，斷滅善根焚燒相續，一切智者常所遠離。
大乘寶要義論卷第四