T31n1627_p0894b11:T31n1627_p0894b12:T31n1627_p0894b13:No. 1627 [cf. No. 1626]T31n1627_p0894b14:[5]大乘法界無差別論[6]一卷(一名如來藏論)
T31n1627_p0894b15:T31n1627_p0894b16:堅慧菩薩造
T31n1627_p0894b17:[7]大唐于闐三藏提雲般若譯
T31n1627_p0894b18:T31n1627_p0894b19:T31n1627_p0894b20:T31n1627_p0894b21:T31n1627_p0894b22:T31n1627_p0894b23:T31n1627_p0894b24:T31n1627_p0894b25:T31n1627_p0894b26:T31n1627_p0894b27:T31n1627_p0894b28:T31n1627_p0894b29:T31n1627_p0894c01:T31n1627_p0894c02:T31n1627_p0894c03:T31n1627_p0894c04:T31n1627_p0894c05:T31n1627_p0894c06:T31n1627_p0894c07:T31n1627_p0894c08:T31n1627_p0894c09:T31n1627_p0894c10:T31n1627_p0894c11:T31n1627_p0894c12:T31n1627_p0894c13:T31n1627_p0894c14:T31n1627_p0894c15:T31n1627_p0894c16:T31n1627_p0894c17:T31n1627_p0894c18:T31n1627_p0894c19:T31n1627_p0894c20:T31n1627_p0894c21:T31n1627_p0894c22:T31n1627_p0894c23:T31n1627_p0894c24:T31n1627_p0894c25:T31n1627_p0894c26:T31n1627_p0894c27:T31n1627_p0894c28: T31n1627_p0894c29:論攝頌曰。
T31n1627_p0895a01:T31n1627_p0895a02:T31n1627_p0895a03:T31n1627_p0895a04: T31n1627_p0895a05:釋曰:此是論體。
T31n1627_p0895a06:其中先示菩提心果,次明功能從彼因起,因
T31n1627_p0895a07:既起已即自性施設相貌異名差別,隨[1]受身
T31n1627_p0895a08:處不被污染故說為常和合,無別善法相應
T31n1627_p0895a09:住煩惱中名為無義,出纏清淨名為有義,亦
T31n1627_p0895a10:名一性,俱涅槃故。十二種義次第應知。
於中
T31n1627_p0895a11:何者是菩提心果?所謂諸佛寂滅涅槃是也。
T31n1627_p0895a12:亦非餘者。何以故?微細習氣悉已斷故。言無
T31n1627_p0895a13:生者,意成諸蘊本不生故。言無老者,寂滅功
T31n1627_p0895a14:能增長殊勝至邊際故。言無病者,一切煩惱
T31n1627_p0895a15:習障及所知障俱永斷故。言無死者,不思議
T31n1627_p0895a16:變易無終盡故。言無蘊者,無始無明住地悉
T31n1627_p0895a17:以斷故。言無過者,一切身口意業無過失故,
T31n1627_p0895a18:亦能超過一切諸功能故。彼由何得?從菩提
T31n1627_p0895a19:心最勝方便不退失因而能證得涅槃果故。
T31n1627_p0895a20:何者名涅槃界?所謂諸佛不可思議法界之
T31n1627_p0895a21:性轉依法身是涅槃界也。是故我今頂禮彼
T31n1627_p0895a22:不思議菩提之心,因果增長漸漸明盛,如初
T31n1627_p0895a23:月故。
T31n1627_p0895a24:復次菩提心種子者,一切世間善法穀生所
T31n1627_p0895a25:依住處,如大地故。一切聖者法寶出處,如大
T31n1627_p0895a26:海故。一切諸佛道樹之所從生次第之因,[2]如
T31n1627_p0895a27:種子故。此是菩提心之果也。
T31n1627_p0895a28:復次何以得知彼因相應?如轉輪王子。言淨
T31n1627_p0895a29:信者,即是菩提心種。言勝智者,即最勝般若
T31n1627_p0895b01:能了一切,名之為母。三摩地者,以定為胎,一
T31n1627_p0895b02:切善法安住其中,安樂為體。言大悲者,於諸
T31n1627_p0895b03:眾生起大悲故,於生死中不疲倦故,及能圓
T31n1627_p0895b04:滿一切種智,養菩提心為乳母故。復次彼因
T31n1627_p0895b05:和合菩提之心,應知有二。何者為二?一謂煩
T31n1627_p0895b06:惱所染污相、二謂白法自性之相。於中染者,
T31n1627_p0895b07:彼自性清淨常心不染,而為客塵煩惱覆障
T31n1627_p0895b08:染污,猶如火等自性清淨為灰埿雲塵等障
T31n1627_p0895b09:蔽。譬如火與寶珠虛空及水自性不染,若離
T31n1627_p0895b10:灰等,火等自性皆得清淨。一切眾生亦復如
T31n1627_p0895b11:是,自性之心皆同清淨,為貪等煩惱之所染
T31n1627_p0895b12:污,若離貪等則心得清淨。復云何知白法之
T31n1627_p0895b13:相亦皆清淨?[3]自性清淨一切白法之所依止,
T31n1627_p0895b14:一切白法亦從彼生,如蘇迷盧山出生寶故。
T31n1627_p0895b15:菩提之心亦復如是,一切技藝皆得圓滿,獲
T31n1627_p0895b16:得四種大波羅蜜多,是故說為如來法身。如
T31n1627_p0895b17:經中說「世尊!如來法身是常波羅蜜、樂波羅
T31n1627_p0895b18:蜜、我波羅蜜、淨波羅蜜。彼如來法身,為煩惱
T31n1627_p0895b19:隨煩惱之所染污。」自性清淨心是異名說,如
T31n1627_p0895b20:經中說「舍利弗!此善法如實真如法界自性
T31n1627_p0895b21:清淨心相應法體,我依此自性清淨心,為眾
T31n1627_p0895b22:生故說為不可思議。」
T31n1627_p0895b23:復次彼心於諸眾生,為[4]十種事。無差別相,所
T31n1627_p0895b24:謂無作故。無始,不生故。無終,不滅故。無礙,自
T31n1627_p0895b25:性光明故。以空智知一切法一味相,猶無性
T31n1627_p0895b26:故。無性即無相,離諸根境界故。是聖者所行,
T31n1627_p0895b27:諸佛境界故。一切法所依,染淨諸法所依止
T31n1627_p0895b28:故。遠離於常,染法無常故。遠離於斷,白法不
T31n1627_p0895b29:斷故。此復差別略有三相。言不淨者,即初說
T31n1627_p0895c01:名為眾生界。淨不淨者,即次說[A2]名為菩薩也。
T31n1627_p0895c02:極清淨者,說為如來。如經所說「舍利弗!即此
T31n1627_p0895c03:法界,過於恒沙無邊煩惱[5]㲉所纏[6]裹,無始
T31n1627_p0895c04:世來常為生死波浪漂流,往來生滅恒處中
T31n1627_p0895c05:流,說名眾生。舍利弗!即此法界,無邊厭離生
T31n1627_p0895c06:死、不住涅槃,一切欲界中住,行十波羅蜜,攝
T31n1627_p0895c07:八萬四千法門,行菩提行時,名為菩薩。舍利
T31n1627_p0895c08:弗!即此法界,一切俱胝煩惱解脫、度一切苦,
T31n1627_p0895c09:遠離一切煩惱隨眠纏垢,證得清淨最極清
T31n1627_p0895c10:淨法性中住,一切眾生之所瞻仰,住一切爾
T31n1627_p0895c11:焰地,得大勢力無障無著,於一切法得自在
T31n1627_p0895c12:力,說名如來、應、正等覺。是故舍利弗!無別眾
T31n1627_p0895c13:生界、無別法身,眾生界即法身、法身即眾生
T31n1627_p0895c14:界。此無二義文字差別。」
T31n1627_p0895c15:此復云何?在不淨時煩惱所染,猶如重雲掩
T31n1627_p0895c16:覆麗日。自性清淨心無有染,客塵煩惱既除
T31n1627_p0895c17:遣已,日輪晃曜遍滿虛空。既有生老病死,云
T31n1627_p0895c18:何復說此性為常?猶如火劫燒太虛空,空界
T31n1627_p0895c19:無為本無燒相。法界無為亦復如是,老病死
T31n1627_p0895c20:火無能燒壞。是故經說「世尊!世間言說有死
T31n1627_p0895c21:有生,非如來藏有生死也。世尊!死者舊諸根
T31n1627_p0895c22:壞,生者新諸根起。世尊!如來藏離有為境界
T31n1627_p0895c23:相、常住寂靜。」此之藏性既常住不變,未能發
T31n1627_p0895c24:起,云何得與佛法相應?猶如燈明及與煖色
T31n1627_p0895c25:更無別相,法與法身亦復如是。如佛說言「舍
T31n1627_p0895c26:利弗!譬如燈無二法功能無異,所為光明及
T31n1627_p0895c27:煖色等不相離故。或如寶珠光明形色。如是
T31n1627_p0895c28:如是。舍利弗!如來所說法身不相離法,智慧
T31n1627_p0895c29:功能所為過殑伽沙如來之法。」如說「世尊!有
T31n1627_p0896a01:二種如來藏空不空智。何者為二?世尊!所謂
T31n1627_p0896a02:空如來藏,與煩惱[*]㲉和合無別不了解脫。不
T31n1627_p0896a03:空者,過恒河沙不離不脫不異不思議佛法
T31n1627_p0896a04:成就,說如來法身。」何故法身萬德圓滿功德
T31n1627_p0896a05:具足,眾生因何不得解脫?喻若蓮華,邪見羅
T31n1627_p0896a06:網葉所覆故。亦如真金,[1]墮於疑惑不淨穢
T31n1627_p0896a07:故。猶如滿月,我慢羅睺之所吞故。如清池水,
T31n1627_p0896a08:貪欲塵垢之所濁故。喻彼金山,為嗔恚埿所
T31n1627_p0896a09:塗染故。如太虛空,愚癡之雲遍滿遮故。如日
T31n1627_p0896a10:未出,無明住地之所障故,六處[2]大蘊胎藏中
T31n1627_p0896a11:住。如器世間相未成故,如是無雨緣未合故。
T31n1627_p0896a12:T31n1627_p0896a13:T31n1627_p0896a14:T31n1627_p0896a15: T31n1627_p0896a16:由此如來法身[3]亦復如是,一切煩惱客塵離
T31n1627_p0896a17:障盡故、自性功能具足故,得成應供。一切
T31n1627_p0896a18:眾生同共受用,證得常住寂靜清涼不思議
T31n1627_p0896a19:涅槃界。所謂說如來、應、正等覺,非異如來法
T31n1627_p0896a20:身外別有涅槃。又如所說「眾生界得清淨時,
T31n1627_p0896a21:應知即是法身。」法身即是涅槃界,涅槃即是
T31n1627_p0896a22:如來,如經中說「世尊!無上正等覺者即是涅
T31n1627_p0896a23:槃。世尊!涅槃界者即是如來法身,世尊法身
T31n1627_p0896a24:之外無別如來。世尊!如來者即是法身,此無
T31n1627_p0896a25:有異也。」即是苦滅等,是故經言「世尊!非壞
T31n1627_p0896a26:法故名為苦滅。然苦滅者,無始無作無生無
T31n1627_p0896a27:起、無滅無盡離盡、常住不動寂靜,自性清淨,
T31n1627_p0896a28:破一切煩惱[*]㲉,過殑伽河沙不離不脫不思
T31n1627_p0896a29:議佛法具足,說如來法身。世尊!此是如來藏。
T31n1627_p0896b01:未脫煩惱㲉,名如來藏。世尊!如來藏者,是諸
T31n1627_p0896b02:如來空智。世尊!如來藏,一切聲聞緣覺所不
T31n1627_p0896b03:能見、先未曾見、昔未曾得,唯有如來得證,及
T31n1627_p0896b04:破一切煩惱[*]㲉,修習一切苦滅道。是故如水
T31n1627_p0896b05:與冷,覺性與涅槃無二無別故。」或說一乘性
T31n1627_p0896b06:欲,或不涅槃。又說同一法界,或小涅槃、或中
T31n1627_p0896b07:涅槃、或大涅槃。不爾。下中上因中轉果,應為
T31n1627_p0896b08:一也。因既差別,果亦差別。是故言「世尊!無有
T31n1627_p0896b09:下中上者得涅槃。世尊,平等法者、平等智者、
T31n1627_p0896b10:平等解脫者、解脫知見者,證得涅槃。是故世
T31n1627_p0896b11:尊!涅槃界一味等味,所謂明解脫味。」
T31n1627_p0896b12:大乘法界無差別論[4]一卷
T31n1627_p0896b13:[5]此是國、宋藏所謂《法界無差別論》,提雲般
T31n1627_p0896b14:若譯者。今按《開元錄》及賢首疏,則彼丹本
T31n1627_p0896b15:五言二十四頌者,真是提雲般若所譯,而
T31n1627_p0896b16:賢首疏所[A3]釋者。又此論,錄及疏中並為單
T31n1627_p0896b17:譯,而國、宋兩本與彼丹本文雖有異、義則
T31n1627_p0896b18:無殊,必是開元之後後代重譯;但未知
T31n1627_p0896b19:何代何人之譯,此須待勘。而二藏直以此
T31n1627_p0896b20:為提雲般若譯者,錯也。