T31n1597_p0354b07:T31n1597_p0354b08:T31n1597_p0354b09:攝大乘論釋卷第[2]七
T31n1597_p0354b10:T31n1597_p0354b11:世親菩薩造
T31n1597_p0354b12:[*]三藏法師玄奘奉 詔譯
T31n1597_p0354b13:彼入因果分第五
T31n1597_p0354b14:論曰。如是已說入所知相,彼入因果云何可
T31n1597_p0354b15:見?謂由施、戒、忍、精進、靜慮、般若六種波羅蜜
T31n1597_p0354b16:多。云何由六波羅蜜多得入唯識?復云何
T31n1597_p0354b17:六波羅蜜多成彼入果?謂此菩薩不著財
T31n1597_p0354b18:位、不犯尸羅、於苦無動、於修無懈,於如
T31n1597_p0354b19:是等散動因中不現行時心專一境,便能如
T31n1597_p0354b20:理[3]簡擇諸法,得入唯識。菩薩依六波羅蜜
T31n1597_p0354b21:多入唯識已,證得六種清淨增上意樂所
T31n1597_p0354b22:攝波羅蜜多。是故於此,設離六種波羅蜜
T31n1597_p0354b23:多現起加行,由於聖教得勝解故,及由
T31n1597_p0354b24:愛重隨喜欣樂諸作意故,恒常無間相應方
T31n1597_p0354b25:便,修習六種波羅蜜多速得圓滿。
T31n1597_p0354b26:釋曰:若於爾時得入唯識,即於是時證
T31n1597_p0354b27:得清淨增上意樂波羅蜜多。現起加行者,謂
T31n1597_p0354b28:波羅蜜多現行加行。由於聖教得勝解者,
T31n1597_p0354b29:謂即於此波羅蜜多相應聖教,雖極甚深而
T31n1597_p0354c01:能信解。愛重作意者,謂即於彼見勝功德
T31n1597_p0354c02:深生愛味。欣樂作意者,謂如已到最勝彼
T31n1597_p0354c03:岸諸佛所得清淨意樂,願我及彼一切有情
T31n1597_p0354c04:亦當證得。
T31n1597_p0354c05:論曰:此中有三頌:
T31n1597_p0354c06:T31n1597_p0354c07:T31n1597_p0354c08:T31n1597_p0354c09:T31n1597_p0354c10:T31n1597_p0354c11: T31n1597_p0354c12:由此三頌,總顯清淨增上意樂有七種相:
T31n1597_p0354c13:謂資糧故、堪忍故、所緣故、作意故、自體故、
T31n1597_p0354c14:瑞相故、勝利故。如其次第,諸句伽他應知
T31n1597_p0354c15:顯示。
T31n1597_p0354c16:釋曰:如是清淨增上意樂有何等相,而能
T31n1597_p0354c17:攝彼波羅蜜多?為答此問,次說三頌顯
T31n1597_p0354c18:示其相。已圓滿白法者,謂先於彼勝解行
T31n1597_p0354c19:地善備資糧故,於此中白法圓滿。及得利
T31n1597_p0354c20:疾忍者,忍有三品,謂軟、中、上,此中最上名
T31n1597_p0354c21:利疾忍。由是所緣而得清淨,次當顯示。菩
T31n1597_p0354c22:薩於自乘甚深廣大教者,謂於大乘名於
T31n1597_p0354c23:自乘,此中宣說無量甚深廣大事故。法無我
T31n1597_p0354c24:性名甚深事,虛空藏等諸三摩地名廣大事。
T31n1597_p0354c25:由是作意而得清淨,次當顯示。等覺唯分
T31n1597_p0354c26:別得無分別智者,謂若覺知一切諸法唯
T31n1597_p0354c27:有分別,即能獲得無分別智。意樂自體,次
T31n1597_p0354c28:當顯示。希求勝解淨故意樂清淨者,欲及勝
T31n1597_p0354c29:解俱清淨故意樂清淨。應知此中欲名希求,
T31n1597_p0355a01:信名勝解。意樂瑞相,次當顯示。前及此法
T31n1597_p0355a02:流皆得見諸佛者,[1]前謂意樂清淨位前,此
T31n1597_p0355a03:謂意樂清淨位中,皆得見佛是其瑞相。言
T31n1597_p0355a04:法流,謂定位中。意樂勝利,次當顯示。了知
T31n1597_p0355a05:菩提近以無難得故者,謂此位中見菩提近
T31n1597_p0355a06:得,彼能得勝方便故,得不為難。此三頌中
T31n1597_p0355a07:顯示清淨增上意樂,有如是資糧、如是堪
T31n1597_p0355a08:忍、如是所緣、如是作意、如是自體、如是瑞
T31n1597_p0355a09:相、如是勝利。由此三頌,成立清淨增上意
T31n1597_p0355a10:樂所有體相。
T31n1597_p0355a11:論曰:何因緣故波羅蜜多唯有六數?成立對
T31n1597_p0355a12:治所治障故、證諸佛法所依處故、隨順成
T31n1597_p0355a13:熟諸有情故、為欲對治不發趣因故,立施
T31n1597_p0355a14:戒波羅蜜多。不發趣因,謂著財位及著室
T31n1597_p0355a15:家。為欲對治雖已發趣復退還因故,立忍
T31n1597_p0355a16:進波羅蜜多。退還因者,謂處生死有情違犯
T31n1597_p0355a17:所生眾苦,及於長時善品加行所生疲怠。為
T31n1597_p0355a18:欲對治雖已發趣不復退還而失壞因故,
T31n1597_p0355a19:立定慧波羅蜜多。失壞因者,謂諸散動及邪
T31n1597_p0355a20:惡慧。如是成立對治所治障故,唯立六數。
T31n1597_p0355a21:又前四波羅蜜多是不散動因,次一波羅蜜
T31n1597_p0355a22:多不散動成就,此不散動為依止故,如實
T31n1597_p0355a23:等覺諸法真義,便能證得一切佛法。如是
T31n1597_p0355a24:證諸佛法所依處故,唯立六數。由施波羅
T31n1597_p0355a25:蜜多故,於諸有情能正攝受。由戒波羅蜜
T31n1597_p0355a26:多故,於諸有情能不毀害。由忍波羅蜜多
T31n1597_p0355a27:故,雖遭毀害而能忍受。由精進波羅蜜多
T31n1597_p0355a28:故,能助經營彼所應作。即由如是攝利因
T31n1597_p0355a29:緣,令諸有情於成熟事有所堪任。從此已
T31n1597_p0355b01:後,心未定者令其得定、心已定者令得解
T31n1597_p0355b02:脫,於開悟時彼得成熟。如是隨順成熟一
T31n1597_p0355b03:切有情,唯立六數,應如是知。
T31n1597_p0355b04:釋曰:成立對治所治障中,失壞因謂邪惡慧
T31n1597_p0355b05:者,顛倒執取名邪惡慧,如諸外道,由邪惡
T31n1597_p0355b06:慧而失壞故。餘義可知。證諸佛法所依處
T31n1597_p0355b07:者,謂證一切佛法因故。由此第二成立因
T31n1597_p0355b08:緣,波羅蜜多其數唯六不增不減。此不散動
T31n1597_p0355b09:為依止故如實等覺諸法真義者,依止靜
T31n1597_p0355b10:慮波羅蜜多,能起般若波羅蜜多如實等覺
T31n1597_p0355b11:諸法真義。餘義可知。第三成立數因緣中,隨
T31n1597_p0355b12:順成熟諸有情者,謂為隨順成熟一切有
T31n1597_p0355b13:情類故,唯立六數不增不減。其心未定令
T31n1597_p0355b14:得定者,謂得靜慮波羅蜜多心。已得定令
T31n1597_p0355b15:解脫者,謂得般若波羅蜜多。於開悟時彼
T31n1597_p0355b16:得成熟者,謂教授時令彼成熟。
T31n1597_p0355b17:論曰:此六種相云何可見?由六種最勝故。
T31n1597_p0355b18:一由所依最勝,謂菩提心為所依故;二由
T31n1597_p0355b19:事最勝,謂具足現行故;三由處最勝,謂一切
T31n1597_p0355b20:有情利益安樂事為依處故;四由方便善巧
T31n1597_p0355b21:最勝,謂無分別智所攝受故;五由迴向最勝,
T31n1597_p0355b22:謂迴向無上正等菩提故;六由清淨最勝,
T31n1597_p0355b23:謂煩惱所知二障無障所集起故。若施是波
T31n1597_p0355b24:羅蜜多耶?設波羅蜜多是施耶?有施非波羅
T31n1597_p0355b25:蜜多,應作四句。如於其施,如是於餘波羅
T31n1597_p0355b26:蜜多亦作四句,如應當知。
T31n1597_p0355b27:釋曰:以何等相,施等得名波羅蜜多?由諸
T31n1597_p0355b28:世間及聲聞等亦有施等,是故決定應說
T31n1597_p0355b29:其相。謂六最勝為施等相。所依最勝者,謂菩
T31n1597_p0355c01:提心為所依止。事最勝者,謂無有一於內
T31n1597_p0355c02:外事具足現行,唯有菩薩能具現行。處最
T31n1597_p0355c03:勝者,謂以一切有情利益安樂為處。方便
T31n1597_p0355c04:善巧最勝者,謂三輪清淨是此中所取方便
T31n1597_p0355c05:善巧,由無施物施者受者三分別故。如是
T31n1597_p0355c06:無分別智所攝,施等得名波羅蜜多。迴向最
T31n1597_p0355c07:勝者,謂以施等迴求無上正等菩提。清淨
T31n1597_p0355c08:最勝者,謂至佛果施等方淨,爾時解脫煩
T31n1597_p0355c09:惱所知二種障礙所集起故。若施是波羅蜜
T31n1597_p0355c10:多耶設波羅蜜多是施耶者,是[2]問於答中,
T31n1597_p0355c11:有施非波羅蜜多,謂離六種最勝而行布
T31n1597_p0355c12:施。有波羅蜜多非施,謂六種最勝所攝戒
T31n1597_p0355c13:等。有亦施亦波羅蜜多,謂六種最勝所攝布
T31n1597_p0355c14:施。有非施非波羅蜜多,謂離六種最勝而行
T31n1597_p0355c15:戒等。如是一切處,作四句應知。
T31n1597_p0355c16:論曰:何因緣故如是六種波羅蜜多此次第
T31n1597_p0355c17:說?謂前波羅蜜多隨順生後波羅蜜多故。
T31n1597_p0355c18:釋曰:如是六種波羅蜜多,依生前後說此
T31n1597_p0355c19:次第。
T31n1597_p0355c20:論曰:復次此諸波羅蜜多訓釋名言,云何可
T31n1597_p0355c21:見?於諸世間,聲聞獨覺施等善根最為殊
T31n1597_p0355c22:勝,能到彼岸,是故通稱波羅蜜多。又能破
T31n1597_p0355c23:裂慳悋貧窮,及能引得廣大財位福德資糧,
T31n1597_p0355c24:故名為施。又能息滅惡戒惡趣,及能取得
T31n1597_p0355c25:善趣等持,故名為戒。又能滅盡忿怒怨讎,
T31n1597_p0355c26:及能善住自他安隱,故名為忍。又能遠離
T31n1597_p0355c27:所有懈怠惡不善法,及能出生無量善法令
T31n1597_p0355c28:其增長,故名精進。又能消除所有散動,及
T31n1597_p0355c29:能引得內心安住,故名靜慮。又能除遣一
T31n1597_p0356a01:切見趣諸邪惡慧,及能真實品別知法,故名
T31n1597_p0356a02:為慧。
T31n1597_p0356a03:釋曰:今當顯示訓釋名言。且釋總名。由此
T31n1597_p0356a04:一切能到彼岸,是故說名波羅蜜多。超諸
T31n1597_p0356a05:世間聲聞獨覺施等彼岸,是故通名波羅蜜
T31n1597_p0356a06:多。次釋別名。以於因時破慳惠施,果時能
T31n1597_p0356a07:裂一切貧窮,及於果時引大財位廣福資
T31n1597_p0356a08:糧,故名為施。又於因時息諸惡戒,果時能
T31n1597_p0356a09:滅一切惡趣,及於未來能取善趣,於現在
T31n1597_p0356a10:世能得等持,故名為戒。如是一切波羅蜜
T31n1597_p0356a11:多訓釋言[1]詞如應當說。及能善住自他安
T31n1597_p0356a12:隱者,謂於自身不為忿怒過失所惱,不
T31n1597_p0356a13:生他苦,故得安隱。
T31n1597_p0356a14:論曰:云何應知修習如是波羅蜜多?應知
T31n1597_p0356a15:此修略有五種:一現起加行修、二勝解修、三
T31n1597_p0356a16:作意修、四方便善巧修、五成所作事修。此中
T31n1597_p0356a17:四修如前已說。成所作事修者,謂諸如來任
T31n1597_p0356a18:運佛事無有休息,於其圓滿波羅蜜多復
T31n1597_p0356a19:更修習六到彼岸。又作意修者,謂修六種意
T31n1597_p0356a20:樂所攝愛重隨喜欣樂作意:一廣大意樂、二
T31n1597_p0356a21:長時意樂、三歡喜意樂、四荷恩意樂、五大志
T31n1597_p0356a22:意樂、六純善意樂。若諸菩薩乃至若干無數
T31n1597_p0356a23:大劫現證無上正等菩提,經爾所時一一剎
T31n1597_p0356a24:那,假使頓捨一切身命,及以殑伽河沙等世
T31n1597_p0356a25:界盛滿七寶奉施如來,乃至安坐妙菩提
T31n1597_p0356a26:座,如是菩薩布施意樂猶無厭足。經爾所
T31n1597_p0356a27:時一一剎那,假使三千大千世界滿中熾火,
T31n1597_p0356a28:於四威儀常乏一切資生眾具,戒、忍、精進、靜
T31n1597_p0356a29:慮般若心恒現行,乃至安坐妙菩提座,如是
T31n1597_p0356b01:菩薩所有戒、忍、精進、靜慮、般若意樂猶無厭
T31n1597_p0356b02:足,是名菩薩廣大意樂。又諸菩薩即於此
T31n1597_p0356b03:中無厭意樂,乃至安坐妙菩提座常無間
T31n1597_p0356b04:息,是名菩薩長時意樂。又諸菩薩以其六種
T31n1597_p0356b05:波羅蜜多饒益有情,由此所作深生歡喜,
T31n1597_p0356b06:蒙益有情所不能及,是名菩薩歡喜意樂。
T31n1597_p0356b07:又諸菩薩以其六種波羅蜜多饒益有情,
T31n1597_p0356b08:見彼於己有大恩德,不見自身於彼有
T31n1597_p0356b09:恩,是名菩薩荷恩意樂。又諸菩薩即以如
T31n1597_p0356b10:是六到彼岸所集善根,深心迴施一切有情,
T31n1597_p0356b11:令得可愛勝果異熟,是名菩薩大志意樂。
T31n1597_p0356b12:又諸菩薩復以如是六到彼岸所集善根,共
T31n1597_p0356b13:諸有情迴求無上正等菩提,是名菩薩純善
T31n1597_p0356b14:意樂,如是菩薩修此六種意樂所攝愛重作
T31n1597_p0356b15:意。又諸菩薩於餘菩薩六種意樂,修習相應
T31n1597_p0356b16:無量善根,深心隨喜,如是菩薩修此六種意
T31n1597_p0356b17:樂所攝隨喜意樂。又諸菩薩深心欣樂一切
T31n1597_p0356b18:有情六種意樂所攝六種到彼岸修,亦願自
T31n1597_p0356b19:身與此六種到彼岸修恒不相離,乃至安
T31n1597_p0356b20:坐妙菩提座,如是菩薩修此六種意樂所攝
T31n1597_p0356b21:欣樂作意。若有聞此菩薩六種意樂所攝作
T31n1597_p0356b22:意修已,但當能起一念信心,尚當發生無
T31n1597_p0356b23:量福聚,諸惡業障亦當消滅,何況菩薩。
T31n1597_p0356b24:釋曰:五種修中,現起加行修者,謂於現起加
T31n1597_p0356b25:行而修。成所作事修者,謂諸如來安住法
T31n1597_p0356b26:身,有無功用所作佛事,常無休息。於其六
T31n1597_p0356b27:種波羅蜜多雖無現行,然為攝益諸有情
T31n1597_p0356b28:故,恒常現行成所作事。於爾所時一一剎
T31n1597_p0356b29:那者,假使以三無數劫量為一剎那,如是
T31n1597_p0356c01:剎那積集時量乃至菩提。經爾所時一一剎
T31n1597_p0356c02:那假使頓捨一切身命等,其義易了,應隨
T31n1597_p0356c03:本文。如此次第積集時量乃至菩提,經爾所
T31n1597_p0356c04:時一一剎那,假令為起一戒等心,處在三
T31n1597_p0356c05:千大千世界滿中熾火,恒乏一切資生眾具,
T31n1597_p0356c06:此言顯示住處艱難資緣乏少,此中意樂無
T31n1597_p0356c07:有厭足,當知即是廣大意樂。即此長時恒
T31n1597_p0356c08:無間斷,當知即是長時意樂。長者久也。餘
T31n1597_p0356c09:義易了。諸惡業障亦當消滅者,此中意說
T31n1597_p0356c10:滅彼能與異熟功能,或對治彼往惡趣力。
T31n1597_p0356c11:論曰:此諸波羅蜜多差別云何可見?應知一
T31n1597_p0356c12:一各有三品。施三品者,一法施、二財施、三
T31n1597_p0356c13:無畏施。戒三品者,一律儀戒、二攝善法戒、三
T31n1597_p0356c14:饒益有情戒。忍三品者,一耐怨害忍、二安受
T31n1597_p0356c15:苦忍、三諦察法忍。精進三品者,一被甲精進、
T31n1597_p0356c16:二加行精進、三無怯弱無退轉無喜足精進。
T31n1597_p0356c17:靜慮三品者,一安住靜慮、二引發靜慮、三成
T31n1597_p0356c18:所作事靜慮。慧三品者,一無分別加行慧、二
T31n1597_p0356c19:無分別慧、三無分別後得慧。
T31n1597_p0356c20:釋曰:於此宣說波羅蜜多品差別中,顯示體
T31n1597_p0356c21:性各三差別。此中何故說法施等三種差別?
T31n1597_p0356c22:謂由法施故資他善根,由財施故資益他
T31n1597_p0356c23:身,由無畏施故資益他心,以是因緣故說
T31n1597_p0356c24:三施。三種戒中,律儀戒者是依持戒,為欲
T31n1597_p0356c25:建立其餘二戒,是故安住。所以者何?住律
T31n1597_p0356c26:儀者便能建立攝善法戒,由此修集一切
T31n1597_p0356c27:佛法、證大菩提,復能建立益有情戒,由此
T31n1597_p0356c28:故能成熟有情。三種忍中,耐怨害忍能忍
T31n1597_p0356c29:受他所作怨害,勤修饒益有情事時,由此
T31n1597_p0357a01:忍力遭生死苦而不退轉。安受苦忍能正
T31n1597_p0357a02:忍受所遭眾苦,由此忍力於生死中雖受
T31n1597_p0357a03:眾苦而不退轉。諦察法忍堪能審諦觀察
T31n1597_p0357a04:諸法,由此忍力建立次前所說二忍。三精
T31n1597_p0357a05:進中其體差別,即薄伽梵契經中說:有勢、有
T31n1597_p0357a06:勤、有勇、堅猛、不捨善軛。彼經五句即是此
T31n1597_p0357a07:中三精進體之所解釋。由被甲精進故,最
T31n1597_p0357a08:初有勢。由加行精進故,於加行時能有精
T31n1597_p0357a09:勤。由無怯弱無退轉無喜足精進故,如其
T31n1597_p0357a10:次第於此後時有勇、堅猛,不捨善軛故。
T31n1597_p0357a11:由此三釋彼五句。所以者何?或有最初為
T31n1597_p0357a12:求無上正等菩提,雖有勢力而加行時不
T31n1597_p0357a13:能策勵,故說有勤。雖復有勤,心或怯弱,為
T31n1597_p0357a14:對治彼故說有勇。由有勇故心無退屈,
T31n1597_p0357a15:應知怯弱即是退屈。心雖無怯,逢生死苦
T31n1597_p0357a16:心或退轉,由此退失所求佛果,為對治彼
T31n1597_p0357a17:立無退轉。無[1]轉退者,即是堅猛,故無退轉
T31n1597_p0357a18:顯示堅猛,由堅猛故逢苦不退。有雖逢
T31n1597_p0357a19:苦能不退轉,而得少善便生喜足,由此不
T31n1597_p0357a20:證無上菩提,是故次須說無喜足。是不得
T31n1597_p0357a21:少生喜足義,此即顯示不捨善軛。由是義
T31n1597_p0357a22:故說三精進。三靜慮中,安住靜慮者,由此
T31n1597_p0357a23:能安現法樂住。引發靜慮者,由此引發六
T31n1597_p0357a24:種神通。成所作事靜慮者,謂依此故成立所
T31n1597_p0357a25:作利有情事,是故說名成所作事。由此義
T31n1597_p0357a26:故靜慮有三。安立慧體有三種中,其義易
T31n1597_p0357a27:了。
T31n1597_p0357a28:論曰:如是相攝云何可見?由此能攝一切
T31n1597_p0357a29:善法,是其相故、是隨順故、是等流故。
T31n1597_p0357b01:釋曰:如是相攝云何可見者,此問如是波
T31n1597_p0357b02:羅蜜多與諸善法互相攝義云何可見。由
T31n1597_p0357b03:此能攝一切善法者,應知由此波羅蜜多
T31n1597_p0357b04:能具足攝一切善法,彼亦能攝波羅蜜多。應
T31n1597_p0357b05:知此中一切善法,即是一切菩提分法。是其
T31n1597_p0357b06:相故者,是般若相。是隨順故者,應知即是信
T31n1597_p0357b07:輕安等。是等流故者,謂六神通及十力等諸
T31n1597_p0357b08:餘功德。
T31n1597_p0357b09:論曰:如是所治攝諸雜染,云何可見?是此
T31n1597_p0357b10:相故、是此因故、是此果故。
T31n1597_p0357b11:釋曰:如到彼岸攝諸白法,前已顯示;此所
T31n1597_p0357b12:對治亦攝一切諸雜染法,今當顯示。是此
T31n1597_p0357b13:相故者,是貪等相。是此因故者,是慳等因,所
T31n1597_p0357b14:謂不信及邪見等。是此果故者,謂慳犯戒忿
T31n1597_p0357b15:等諸果。
T31n1597_p0357b16:論曰:如是六種波羅蜜多所得勝利,云何可
T31n1597_p0357b17:見?謂諸菩薩流轉生死,富貴攝故、大生攝
T31n1597_p0357b18:故、大朋大屬之所攝故、廣大事業加行成就
T31n1597_p0357b19:之所攝故、無諸惱害性薄塵垢之所攝故、善
T31n1597_p0357b20:知一切工論明處之所攝故,勝生無罪乃至
T31n1597_p0357b21:安坐妙菩提座,常能現作一切有情一切義
T31n1597_p0357b22:利,是名勝利。
T31n1597_p0357b23:釋曰:今當顯說波羅蜜多所得勝利。勝生無
T31n1597_p0357b24:罪者,非如外道雖得勝生而名有罪,雜染
T31n1597_p0357b25:污故。又彼勝生皆是無常。波羅蜜多果非無
T31n1597_p0357b26:常,由說乃至安坐妙菩提座故。又彼勝生
T31n1597_p0357b27:唯能自利不能利他,由不說彼常能現作
T31n1597_p0357b28:有情義利。波羅蜜多所得勝果,常能現作一
T31n1597_p0357b29:切有情一切義利。如是名為諸到彼岸得
T31n1597_p0357c01:無罪等勝果義利。
T31n1597_p0357c02:論曰:如是六種波羅蜜多互相決擇,云何可
T31n1597_p0357c03:見?世尊於此一切六種波羅蜜多,或有處
T31n1597_p0357c04:所以施聲說,或有處所以戒聲說,或有
T31n1597_p0357c05:處所以忍聲說,或有處所以勤聲說,或
T31n1597_p0357c06:有處所以定聲說,或有處所以慧聲說。
T31n1597_p0357c07:如是所說有何意趣?謂於一切波羅蜜多修
T31n1597_p0357c08:加行中,皆有一切波羅蜜多互相助成。如是
T31n1597_p0357c09:意趣。
T31n1597_p0357c10:釋曰:於三百頌般若波羅蜜多等經中,本為
T31n1597_p0357c11:說一波羅蜜多,乃說一切波羅蜜多。於如
T31n1597_p0357c12:是說有何意趣?於修一時一切相助,應知
T31n1597_p0357c13:此中有是意趣。謂修施時防護身語,由此
T31n1597_p0357c14:有戒波羅蜜多而相助成。乃至了知施之因
T31n1597_p0357c15:果,由此有慧波羅蜜多而相助成。其餘相
T31n1597_p0357c16:助,如應當知。
T31n1597_p0357c17:論曰:此中有一嗢[2]拕南曰:
T31n1597_p0357c18:T31n1597_p0357c20:釋曰:次第頌前,其文易了。
T31n1597_p0357c21:[3]攝大乘論釋彼修差別分第六
T31n1597_p0357c22:論曰:如是已說彼入因果。彼修差別云何可
T31n1597_p0357c23:見?由菩薩十地。何等為十?一極喜地、二離
T31n1597_p0357c24:垢地、三發光地、四焰慧地、五極難勝地、六現
T31n1597_p0357c25:前地、七遠行地、八不動地、九善慧地、十法雲
T31n1597_p0357c26:地,如是諸地安立為十。云何可見?為欲
T31n1597_p0357c27:對治十種無明所治障故。所以者何?以於
T31n1597_p0357c28:十相所知法界有十無明所治障住。云何十
T31n1597_p0357c29:相所知法界?謂初地中由遍行義,第二地中
T31n1597_p0358a01:由最勝義,第三地中由勝流義,第四地中
T31n1597_p0358a02:由無攝受義,第五地中由相續無差別義,第
T31n1597_p0358a03:六地中由無雜染清淨義,第七地中由種種
T31n1597_p0358a04:法無差別義,第八地中由不增不減義、相自
T31n1597_p0358a05:在依止義、土自在依止義,第九地中由智自
T31n1597_p0358a06:在依止義,第十地中由業自在依止義、陀羅
T31n1597_p0358a07:尼門三摩地門自在依止義。此中有三頌:
T31n1597_p0358a08:T31n1597_p0358a09:T31n1597_p0358a10:T31n1597_p0358a11:T31n1597_p0358a12:T31n1597_p0358a13: T31n1597_p0358a14:復次應知如是無明於聲聞等非染污,於
T31n1597_p0358a15:諸菩薩是染污。
T31n1597_p0358a16:釋曰:依彼因果修位差別,故問答言。云何十
T31n1597_p0358a17:相所知法界?謂初地中由遍行義,乃至第十
T31n1597_p0358a18:地中由業自在依止義、陀羅尼門三摩地門
T31n1597_p0358a19:自在依止義,由十種相法界可知,故名十
T31n1597_p0358a20:相所知法界。謂地地中各有一相所知法界,
T31n1597_p0358a21:由無明力不能了知,為欲對治如是無
T31n1597_p0358a22:明故立十地。又所治障有其十種,故立十
T31n1597_p0358a23:地。何等名為所治十障?一異生性;二於諸
T31n1597_p0358a24:有情身等邪行;三遲鈍性,於聞思修而有
T31n1597_p0358a25:忘失;四微細煩惱現行,俱生身見等攝,此最
T31n1597_p0358a26:下品故、不作意緣故、遠隨現行故,應知是微
T31n1597_p0358a27:細;五於下乘般涅槃;六麁相現行;七細相
T31n1597_p0358a28:現行;八於無相作行;九於饒益有情事不
T31n1597_p0358a29:作行;十於諸法中未得自在。遍行義者,謂
T31n1597_p0358b01:此法界遍一切行,以無少法非無我故,若
T31n1597_p0358b02:如是知得入初地。最勝義者,謂此法界一切
T31n1597_p0358b03:法中最為殊勝,若如是知得入二地。勝流
T31n1597_p0358b04:義者,謂大乘教,從此所流最為殊勝,若如
T31n1597_p0358b05:是知得入三地。無攝受義者,謂於此中無
T31n1597_p0358b06:計我所、無攝我所,如北洲人無有繫屬,
T31n1597_p0358b07:於此法界若得證時,其中都無謂有我所,
T31n1597_p0358b08:若如是知得入四地。相續無差別義者,謂
T31n1597_p0358b09:於此中體無有異,非如眼等隨諸有情
T31n1597_p0358b10:相續差別各各有異,若如是知得入五地。
T31n1597_p0358b11:無雜染清淨義者,謂於此中本無雜染,性
T31n1597_p0358b12:無染故,既無雜染即無清淨,若如是知得
T31n1597_p0358b13:入六地。種種法無差別義者,謂於此中契
T31n1597_p0358b14:經等法,雖有種種差別安立而無有異,若
T31n1597_p0358b15:如是知得入七地。不增不減義者,謂於此
T31n1597_p0358b16:中雜染減時而無有減,清淨增時而無有
T31n1597_p0358b17:增。相自在依止義者,謂此法界是相自在之
T31n1597_p0358b18:所依止,於諸相中而得自在名相自在,
T31n1597_p0358b19:隨所欲相即現前故。土自在依止義者,謂此
T31n1597_p0358b20:法界是土自在之所依止,於所現土而得
T31n1597_p0358b21:自在名土自在,如欲令土成金等寶隨
T31n1597_p0358b22:意成故。若如是知得入八地。智自在依止
T31n1597_p0358b23:義者,謂此法界無礙辯智自在所依,若如是
T31n1597_p0358b24:知得入九地。業自在等依止義者,謂此法界
T31n1597_p0358b25:是身等業自在所依,及陀羅尼、三摩地門自
T31n1597_p0358b26:在所依,若如是知得入十地。如是無明於
T31n1597_p0358b27:聲聞等非染污者,由彼不欲入諸地故。
T31n1597_p0358b28:於初地中已能通達一切諸地,何故次第復
T31n1597_p0358b29:立諸地?釋此難者,雖初地中達一切地,然
T31n1597_p0358c01:由此住而得安住,由此住力建立諸地。
T31n1597_p0358c02:論曰:復次何故初地說名極喜?由此最初
T31n1597_p0358c03:得能成辦自他義利勝功能故。何故二地說
T31n1597_p0358c04:名離垢?由極遠離犯戒垢故。何故三地說
T31n1597_p0358c05:名發光?由無退轉等持等至所依止故、大
T31n1597_p0358c06:法光明所依止故。何故四地說名焰慧?由諸
T31n1597_p0358c07:菩提分法焚滅一切障故。何故五地名極難
T31n1597_p0358c08:勝?由真諦智與世間智更互相違,合此難
T31n1597_p0358c09:合令相應故。何故六地說名現前?由緣起
T31n1597_p0358c10:智為所依止,能令般若波羅蜜多現在前
T31n1597_p0358c11:故。何故七地說名遠行?[2]至功用行最後邊
T31n1597_p0358c12:故。何故八地說名不動?由一切相有功用行
T31n1597_p0358c13:不能動故。何故九地說名善慧?由得最勝
T31n1597_p0358c14:無礙智故。何故十地說名法雲?由得總緣
T31n1597_p0358c15:一切法智,含藏一切陀羅尼門、三摩地門,譬
T31n1597_p0358c16:如大雲能覆如空廣大障故,又於法身能
T31n1597_p0358c17:圓滿故。
T31n1597_p0358c18:釋曰:何故初地名為極喜?由於此時初得
T31n1597_p0358c19:能辦自他俱利勝堪能故。諸聲聞等真現觀
T31n1597_p0358c20:時,唯得能辦自利堪能,不得他利,故彼不
T31n1597_p0358c21:生如是歡喜同諸菩薩。何故二地名為離
T31n1597_p0358c22:垢?由此地中性戒成就,非如初地思擇護
T31n1597_p0358c23:戒。性戒成故,諸犯戒垢已極遠離。何故三地
T31n1597_p0358c24:名為發光?由此地中與三摩地三摩鉢底
T31n1597_p0358c25:常不相離,無退轉故,於大乘法能作光
T31n1597_p0358c26:明。何故四地名為焰慧?由此地中安住最
T31n1597_p0358c27:勝菩提分法,由住此故能燒一切根本煩惱
T31n1597_p0358c28:及隨煩惱皆為灰燼。何故五地名極難勝?
T31n1597_p0358c29:由此地中知真諦智是無分別,知諸世間
T31n1597_p0359a01:工論等智是有分別,此二相違應修令合,能
T31n1597_p0359a02:合難合令相應故名極難勝。何故六地名
T31n1597_p0359a03:為現前?謂此地中住緣起智,由此智力無
T31n1597_p0359a04:分別[1]住,最勝般若波羅蜜多而得現前,悟
T31n1597_p0359a05:一切法無染無淨,於第七地當成有行,第
T31n1597_p0359a06:八地中當成無行。何故七地名為遠行?謂
T31n1597_p0359a07:此地中於功用行得至究竟,雖一切相不
T31n1597_p0359a08:能動搖,而於無相猶名有行。何故八地名
T31n1597_p0359a09:為不動?由此地中所有諸相及一切行皆不
T31n1597_p0359a10:能動,無分別智任運流行。何故九地名為
T31n1597_p0359a11:善慧?由此地中無礙解智說名為慧,此慧
T31n1597_p0359a12:妙善故名善慧。何故十地名為法雲?由此
T31n1597_p0359a13:地中所有總緣一切法智譬如大雲,陀羅尼
T31n1597_p0359a14:門、三摩地門猶如淨水,此智所藏如雲含
T31n1597_p0359a15:水,又如大雲能覆虛空。如是總緣一切法
T31n1597_p0359a16:智,普能覆滅諸廣大障。又於法身能圓滿
T31n1597_p0359a17:者,如大雲起周遍虛空,如是此智於諸菩
T31n1597_p0359a18:薩所依法身悉能周遍。此中圓滿,意說周
T31n1597_p0359a19:遍。
T31n1597_p0359a20:論曰:得此諸地云何可見?由四種相:一得
T31n1597_p0359a21:勝解,謂得諸地深信解故。二[2]得正行,謂
T31n1597_p0359a22:得諸地相應十種正法行故。三得通達,謂
T31n1597_p0359a23:於初地達法界時,遍能通達一切地故。四
T31n1597_p0359a24:得成滿,謂修諸地到究竟故。
T31n1597_p0359a25:釋曰:得成滿者,應知爾時修習諸地已至
T31n1597_p0359a26:究竟。
T31n1597_p0359a27:論曰:修此諸地云何可見?謂諸菩薩於地
T31n1597_p0359a28:地中修奢摩他、毘鉢舍那,由五種相修。何
T31n1597_p0359a29:等為五?謂集總修、無相修、無功用修、熾盛修、
T31n1597_p0359b01:無喜足修。如是五修令諸菩薩成辦五果,
T31n1597_p0359b02:謂念念中[3]消融一切麁重依止,離種種想
T31n1597_p0359b03:得法苑樂,能正了知周遍無量無分限相大
T31n1597_p0359b04:法光明,順清淨分無所分別無相現行,為令
T31n1597_p0359b05:法身圓滿成辦,能正攝受後後勝因。
T31n1597_p0359b06:釋曰:如一一地有五相修,今當顯示。修奢
T31n1597_p0359b07:摩他、毘鉢舍那皆由五相並得修習。[A1]謂念
T31n1597_p0359b08:念中[*]消融一切麁重依止者,謂煩惱障及所
T31n1597_p0359b09:知障無始時來熏習種子,說名麁重。此二障
T31n1597_p0359b10:聚,由緣總法止觀智力念念[*]消融。[4]此中意
T31n1597_p0359b11:取障聚破壞故名[*]消融,或令羸損故名
T31n1597_p0359b12:[*]消融。離種種想得法苑樂者,契經等法
T31n1597_p0359b13:住種種性,遠離如是種種性想,即是證得
T31n1597_p0359b14:法苑之樂,於中可居故名為苑。復有餘義,
T31n1597_p0359b15:於隨所受尋伺法中,不起麁顯領納觀察,
T31n1597_p0359b16:但由止觀憶念光明,而起微細領納觀察。能
T31n1597_p0359b17:正了知周遍無量無分限相大法光明者,謂
T31n1597_p0359b18:正了達十方無邊無分限相,如善習誦文字
T31n1597_p0359b19:光明名法光明。順清淨分無所分別無相現
T31n1597_p0359b20:行者,謂事成辦諸相應法,名順淨分無所分
T31n1597_p0359b21:別無相現行。此中意取所得佛果,名事成
T31n1597_p0359b22:辦。為令法身圓滿成辦能正攝受後後勝
T31n1597_p0359b23:因者,謂第十地法身說名圓滿,第十一佛地
T31n1597_p0359b24:法身說名成辦。一切因中生佛地者最為
T31n1597_p0359b25:殊勝,是故說言能正攝受後後勝因。
T31n1597_p0359b26:論曰:由增勝故說十地中別修十種波羅蜜
T31n1597_p0359b27:多。於前六地所修六種波羅蜜多,如先已
T31n1597_p0359b28:說,後四地中所修四者,一方便善巧波羅蜜
T31n1597_p0359b29:多,謂以前六波羅蜜多所集善根,共諸有
T31n1597_p0359c01:情迴求無上正等菩提故;二願波羅蜜多,
T31n1597_p0359c02:謂發種種微妙大願,引攝當來波羅蜜多殊
T31n1597_p0359c03:勝眾緣故;三力波羅蜜多,謂由思擇修習二
T31n1597_p0359c04:力,令前六種波羅蜜多無間現行故;四智波
T31n1597_p0359c05:羅蜜多,謂由前六波羅蜜多,成立妙智受用
T31n1597_p0359c06:法樂,成熟有情故。又此四種波羅蜜多,應
T31n1597_p0359c07:知般若波羅蜜多無分別智後得智攝。又於
T31n1597_p0359c08:一切地中,非不修習一切波羅蜜多。如是
T31n1597_p0359c09:法門,是波羅蜜多藏之所攝。
T31n1597_p0359c10:釋曰:由增勝故說十地中別修十種波羅蜜
T31n1597_p0359c11:多者,謂十地中作如是說,初地布施波羅
T31n1597_p0359c12:蜜多最為增勝,其餘一切波羅蜜[5]多非不
T31n1597_p0359c13:修習,隨力隨分;乃至第十地智波羅蜜多最
T31n1597_p0359c14:為增勝,其餘一切波羅蜜多非不修習,隨
T31n1597_p0359c15:力隨分。是故說言,由增勝故說十地中別
T31n1597_p0359c16:修十種波羅蜜多。若總相說,一切地中皆修
T31n1597_p0359c17:一切波羅蜜多。於前六地所修六種波羅蜜
T31n1597_p0359c18:多如先已說者,顯示次第別修十種波羅蜜
T31n1597_p0359c19:多如次。前經先說布施波羅蜜多,最後說
T31n1597_p0359c20:智波羅蜜多。今此論中如先所說少不具
T31n1597_p0359c21:足,謂後四地所修四種波羅蜜多先所未
T31n1597_p0359c22:說。若於是處唯說六種波羅蜜多,即於此
T31n1597_p0359c23:處方便善巧等四波羅蜜多攝在其中。若於
T31n1597_p0359c24:是處宣說十種波羅蜜多,此中唯說無分別
T31n1597_p0359c25:智名為般若波羅蜜多。其餘方便善巧等
T31n1597_p0359c26:四波羅蜜多,後得智攝,是故於後四種地中
T31n1597_p0359c27:修餘四種波羅蜜多。方便善巧波羅蜜多者,
T31n1597_p0359c28:謂後四中先說第一。共諸有情者,謂以此
T31n1597_p0359c29:善共諸有情,如所共有。今當顯示,謂以此
T31n1597_p0360a01:善願求無上正等菩提,作諸有情一切義
T31n1597_p0360a02:利,要證菩提此意方遂。是故若有如是思
T31n1597_p0360a03:惟,所有善根皆悉迴向無上菩提,作諸有情
T31n1597_p0360a04:一切義利,如是名為共諸有情。方便善巧顯
T31n1597_p0360a05:示般若及以大悲,謂以前六波羅蜜多所集
T31n1597_p0360a06:善根共諸有情,此由大悲迴求無上正等
T31n1597_p0360a07:菩提,不求帝釋等富樂果,由了知故不起
T31n1597_p0360a08:煩惱,此即般若。又由具足方便善巧,不捨
T31n1597_p0360a09:生死而無染污,是故說名方便善巧波羅蜜
T31n1597_p0360a10:多。謂發種種微妙大願引攝當來波羅蜜多
T31n1597_p0360a11:殊勝眾緣者,此顯示願波羅蜜多所作事業。
T31n1597_p0360a12:此願即是波羅蜜多,是故名願波羅蜜多。言
T31n1597_p0360a13:當來者,謂為當來此是所為,第七轉聲。為
T31n1597_p0360a14:當來故發種種願。餘契經說有二種力,謂
T31n1597_p0360a15:思擇力及修習力。若雖未有修習力者,由
T31n1597_p0360a16:思擇力精進修習波羅蜜多故,說由此波
T31n1597_p0360a17:羅蜜多無間現行,此顯示力波羅蜜多所作
T31n1597_p0360a18:事業。謂由前六波羅蜜多成立妙智受用法
T31n1597_p0360a19:樂成熟有情者,謂由般若波羅蜜多無分
T31n1597_p0360a20:別智自性[1]等故,成立如是後得妙智,復
T31n1597_p0360a21:由此智成立前六波羅蜜多,由此自為與
T31n1597_p0360a22:同法者受用法樂,及為成熟一切有情。如
T31n1597_p0360a23:是法門是到彼岸藏所攝者,此中一切大乘
T31n1597_p0360a24:教法,皆通說名到彼岸藏。如是所引十地法
T31n1597_p0360a25:門是彼藏攝,非聲聞藏。由彼攝故,一切地
T31n1597_p0360a26:中皆修一切波羅蜜多。如是諸地遍於一切
T31n1597_p0360a27:諸佛國土,一切諸佛同所宣說,是故最勝。
T31n1597_p0360a28:由此法門是最勝故,於最初時最勝處說,
T31n1597_p0360a29:此處高廣殊妙堅牢,故名最勝。
T31n1597_p0360b01:論曰:復次凡經幾時修行諸地可得圓滿?
T31n1597_p0360b02:有五補特伽羅,經三無數大劫。謂勝解行補
T31n1597_p0360b03:特伽羅,經初無數大劫修行圓滿。清淨增上
T31n1597_p0360b04:意樂行補特伽羅,及有相行、無相行補特伽
T31n1597_p0360b05:羅,於前六地及第七地,經第二無數大劫
T31n1597_p0360b06:修行圓滿。即此無功用行補特伽羅,從此已
T31n1597_p0360b07:上至第十地,經第三無數大劫修行圓滿。
T31n1597_p0360b08:此中有頌:
T31n1597_p0360b09:T31n1597_p0360b11:釋曰:有五補特伽羅經三無數大劫者,謂
T31n1597_p0360b12:勝解行補特伽羅,於解行地中經初無數大
T31n1597_p0360b13:劫修行圓滿。既圓滿已,通達真如故,成清
T31n1597_p0360b14:淨增上意樂行補特伽羅。此清淨增上意樂
T31n1597_p0360b15:行遍十地中,此在六地名有相行補特伽
T31n1597_p0360b16:羅,在第七地名無相有功用行補特伽羅。
T31n1597_p0360b17:此經第二無數大劫修行圓滿,入第八地
T31n1597_p0360b18:名無功用行補特伽羅。此無功用行猶未成
T31n1597_p0360b19:滿,若至第九第十地中,無功用行方得成
T31n1597_p0360b20:滿,此經第三無數大劫修行圓滿。如是唯
T31n1597_p0360b21:一補特伽羅,位差別故建立五種,譬如預流、
T31n1597_p0360b22:一來、不還。如說經三無數大劫得佛菩提,
T31n1597_p0360b23:無始生死數修施等、數值諸佛,齊於何時
T31n1597_p0360b24:名最初修三無數劫?故以[2]伽他顯釋此問。
T31n1597_p0360b25:清淨增上力者,謂善根力及大願力,由善根
T31n1597_p0360b26:力應知所治不能降伏,由大願力應知常
T31n1597_p0360b27:值諸善知識。堅固心昇進者,謂發牢固心,
T31n1597_p0360b28:起增進行。牢固心者,應知所發大菩提心,
T31n1597_p0360b29:諸惡友力不能令捨。增進行者,應知現在
T31n1597_p0360c01:及生生中,善法常增終無退減。餘義易了,
T31n1597_p0360c02:無煩[3]重釋。
T31n1597_p0360c03:攝大乘論釋卷第[*]七