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大乘莊嚴經論 (No. 1604_ 無著波羅頗蜜多羅譯 ) in Vol. 31

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T1604_.31.0640a01: 大乘莊嚴經論卷第九
T1604_.31.0640a02:
T1604_.31.0640a03:
T1604_.31.0640a04:
T1604_.31.0640a05: 大乘莊嚴經論卷第十
T1604_.31.0640a06:   無著菩薩造
T1604_.31.0640a07:   *大唐天竺三藏波羅頗蜜多羅譯
T1604_.31.0640a08:   覺分品第二十一之一
T1604_.31.0640a09: 釋曰。諸菩薩有羞相羞兼
慚愧
此中應説。偈曰
T1604_.31.0640a10:     治障及合智 縁境亦成生
T1604_.31.0640a11:     菩薩有羞相 如是四差別
T1604_.31.0640a12: 釋曰。此偈顯示菩薩有羞有四種相。一自性。
T1604_.31.0640a13: 二伴類。三境界。四作業。治障者。謂離無羞。
T1604_.31.0640a14: 此即是羞自性。合智者。與無分別知相應。此
T1604_.31.0640a15: 智是羞伴類。縁境者。菩薩以小無障衆生爲
T1604_.31.0640a16: 可羞境。即是聲聞縁覺。小者對大乘故。無障
T1604_.31.0640a17: 者。破煩惱障故。成生者。菩薩有羞以建立衆
T1604_.31.0640a18: 生爲業。此是有羞四種相。問諸菩薩有羞於
T1604_.31.0640a19: 何行中起。偈曰
T1604_.31.0640a20:     菩薩於六度 障増及治減
T1604_.31.0640a21:     不勤亦勤行 於此有羞起
T1604_.31.0640a22: 釋曰。諸菩薩於四事中極生羞恥。一者於諸
T1604_.31.0640a23: 度障増時極生羞恥。二者於諸障治減時極
T1604_.31.0640a24: 生羞恥。三者修諸度懈怠時極生羞恥。四者
T1604_.31.0640a25: 隨順煩惱法勤行時極生羞恥。所謂諸根常
T1604_.31.0640a26: 開而不禁守。問菩薩有羞種差別云何。偈曰
T1604_.31.0640a27:     六品及二品 七地與二乘
T1604_.31.0640a28:     亦似則爲下 反此應知上
T1604_.31.0640a29: 釋曰。六品者。不定地中前六品有羞爲下。二
T1604_.31.0640b01: 品者。諸定地中前二品有羞爲下。七地者。菩
T1604_.31.0640b02: 薩十地中前七地有羞爲下。二乘者。謂下心
T1604_.31.0640b03: 衆生有羞爲下。由有増上慢故。亦似者。謂
T1604_.31.0640b04: 未得無生忍菩薩彼有羞亦爲下。翻此諸下
T1604_.31.0640b05: 有羞。應知即是諸上有羞。問何法是有羞障。
T1604_.31.0640b06: 及彼障有幾過失。偈曰
T1604_.31.0640b07:     無羞惑不斷 三害及六呵
T1604_.31.0640b08:     墮難退苦三 如前十二失
T1604_.31.0640b09: 釋曰。無羞者。是菩薩有羞障。若有此障則煩
T1604_.31.0640b10: 惱不斷。煩惱不斷則先生三害。一自害。謂不
T1604_.31.0640b11: 正思惟。由自惱故。二他害。謂瞋及捨。由惱他
T1604_.31.0640b12: 故。問瞋者惱衆生可爾。捨者云何惱衆生。答
T1604_.31.0640b13: 菩薩應化衆生。捨而不化。是謂爲惱。倶害者。
T1604_.31.0640b14: 謂破尸羅。由惱自他故。起三害已即於現法
T1604_.31.0640b15: 得六呵責。由疑悔失利失護棄捨治罰惡名
T1604_.31.0640b16: 故。隨其次第得六種呵責。所謂自呵責乃至
T1604_.31.0640b17: 十方人呵責。如是已後復有三種過失生。一
T1604_.31.0640b18: 退墮諸難處。二退失已得未得善法。三從彼
T1604_.31.0640b19: 生大苦受。是謂無羞生十二種過失。問已知
T1604_.31.0640b20: 障及過失。何者是有羞功徳。偈曰
T1604_.31.0640b21:     此等一切惡 菩薩若有羞
T1604_.31.0640b22:     當知一切盡 起彼對治故
T1604_.31.0640b23:     天人聰慧生 速滿於二聚
T1604_.31.0640b24:     成生不退轉 離不離爲果
T1604_.31.0640b25: 釋曰。初偈顯示有羞離過功徳。如前過失。菩
T1604_.31.0640b26: 薩有羞一切不有故。後偈顯示有羞集得功
T1604_.31.0640b27: 徳。具足聚集五勝果故。天人聰慧生者。是得
T1604_.31.0640b28: 果報果。謂常生天上及以人中恒得聰慧故。
T1604_.31.0640b29: 速滿於二聚者。是得増上果。謂得大菩提二
T1604_.31.0640c01: 聚故。成生不退轉者。是得丈夫果。丈夫所作
T1604_.31.0640c02: 故。離者。是得相離果。離彼障故。不離者。是
T1604_.31.0640c03: 得依果。一切生處不離彼障對治故。問有羞
T1604_.31.0640c04: 功用譬喩云何。偈曰
T1604_.31.0640c05:     有衣翻有垢 凡夫無慚故
T1604_.31.0640c06:     天衣更無垢 菩薩有慚爾
T1604_.31.0640c07:     菩薩慚具足 如空不可汚
T1604_.31.0640c08:     欲勝諸菩薩 亦以慚莊嚴
T1604_.31.0640c09:     譬如慈母愛 慚護衆生然
T1604_.31.0640c10:     觀生及化生 此事由慚起
T1604_.31.0640c11: 釋曰。此中第一偈顯示慚如衣服。何以故。有
T1604_.31.0640c12: 慚者過垢不能汚故。第二偈上半顯示慚如
T1604_.31.0640c13: 虚空。何以故。有慚者雖値世間八法不被染
T1604_.31.0640c14: 故。第二偈下半顯示慚如莊嚴。何以故。有慚
T1604_.31.0640c15: 者端正勝餘菩薩故。第三偈顯示慚如慈母。
T1604_.31.0640c16: 何以故有慚者擁護生死一切過失如象馬軍
T1604_.31.0640c17: 觀生化生由此起故。衣服譬顯慚能對治住
T1604_.31.0640c18: 諸煩惱。虚空譬顯慚能對治染著八法。莊嚴
T1604_.31.0640c19: 譬顯慚能隨順同行。慈母譬顯慚能成熟衆
T1604_.31.0640c20: 生。問菩薩行慚有何相。偈曰
T1604_.31.0640c21:     不忍及不行 亦忍及亦行
T1604_.31.0640c22:     當知此四種 是説行慚相
T1604_.31.0640c23: 釋曰。此偈顯示四種行慚相。一不忍。二不
T1604_.31.0640c24: 行。三忍。四行。何以故。有慚者於一切過惡
T1604_.31.0640c25: 有前二相。不忍故。不行故。於一切功徳有後
T1604_.31.0640c26: 二相。忍故。行故。問云何慚羞得無上。偈曰
T1604_.31.0640c27:     教習於慚羞 亦起五自意
T1604_.31.0640c28:     信法等別故 無上如前知
T1604_.31.0640c29: 釋曰。如前知者於大乘經説。慚羞處生淨信
T1604_.31.0641a01: 故。以九種深心修習故。依虚空等定修習
T1604_.31.0641a02: 故。由無分別智攝故。以一果入一切果故。已
T1604_.31.0641a03: 説菩薩有羞。次説菩薩無畏。偈曰
T1604_.31.0641a04:     諸菩薩無畏 體相及差別
T1604_.31.0641a05:     堅固與殊勝 今當次第解
T1604_.31.0641a06: 釋曰。菩薩無畏有四義解釋。一體相。二差別。
T1604_.31.0641a07: 三堅固。四殊勝。問體相云何。偈曰
T1604_.31.0641a08:     進定慧三起 勇健勤猛作
T1604_.31.0641a09:     是説無畏相 亦顯於衆名
T1604_.31.0641a10: 釋曰。精進禪定般若。此三若起是無畏體相。
T1604_.31.0641a11: 勇健勤猛。此四顯無畏衆名。問此三於何行
T1604_.31.0641a12: 中無畏。偈曰
T1604_.31.0641a13:     諸有所作中 下動愚則畏
T1604_.31.0641a14:     離三三決定 是名無畏安
T1604_.31.0641a15: 釋曰。菩薩於諸所作中其心若下若動若愚
T1604_.31.0641a16: 則生怖畏。何以故。下心者。於彼無勤修故。動
T1604_.31.0641a17: 心者。於彼心不住故。愚心者。於彼無方便故。
T1604_.31.0641a18: 彼三對治隨其次第。即是精進禪定般若。是
T1604_.31.0641a19: 故精進等三。若得決定則名無畏。問云何決
T1604_.31.0641a20: 定。答此三對治任運現前。是名決定。問已説
T1604_.31.0641a21: 體相。云何差別。偈曰
T1604_.31.0641a22:     自性及大願 不顧及不退
T1604_.31.0641a23:     聞深亦能化 置彼於佛身
T1604_.31.0641a24:     亦行諸苦行 不捨於生死
T1604_.31.0641a25:     生死不能染 此十是差別
T1604_.31.0641a26: 釋曰。此二偈隨其次第説無畏有十種差別。
T1604_.31.0641a27: 一者自性。謂性成就得無畏故。二者大願。謂
T1604_.31.0641a28: 發菩提心得無畏故。三者不顧。謂勤自利時
T1604_.31.0641a29: 不顧身命得無畏故。四者不退。謂勤利他時
T1604_.31.0641b01: 有違逆者得無畏故。五者聞深。謂聽實義時
T1604_.31.0641b02: 得無畏故。六者能化。謂難化衆生以通力化
T1604_.31.0641b03: 得無畏故。七者置彼於佛身。謂建立衆生於
T1604_.31.0641b04: 大菩提得無畏故。八者亦行諸苦行。謂行種
T1604_.31.0641b05: 種難行苦行得無畏故。九者不捨生死。謂故
T1604_.31.0641b06: 意受生得無畏故。十者生死不能染。謂處染
T1604_.31.0641b07: 不染得無畏故。問已説差別。云何堅固。偈
T1604_.31.0641b08:
T1604_.31.0641b09:     惡朋及重苦 聞深不能退
T1604_.31.0641b10:     譬如螽翅風 不動須彌海
T1604_.31.0641b11: 釋曰。菩薩無畏於三縁得不動。一遇惡朋。二
T1604_.31.0641b12: 遭重苦。三聞深法。譬如螽蟖振羽不能蕩海
T1604_.31.0641b13: 搖山。彼之三縁不能動菩薩心亦復如是。是
T1604_.31.0641b14: 故菩薩無畏得堅固。問已説堅固。云何殊勝。
T1604_.31.0641b15: 偈曰
T1604_.31.0641b16:     諸説無畏中 菩薩無畏上
T1604_.31.0641b17:     相異堅殊勝 與彼不相似
T1604_.31.0641b18: 釋曰。由前三義勝故。菩薩無畏於諸説無畏
T1604_.31.0641b19: 中最爲殊勝。已説菩薩無畏。次説菩薩不退。
T1604_.31.0641b20: 偈曰
T1604_.31.0641b21:     不退諸菩薩 品類有三事
T1604_.31.0641b22:     於聞進苦故 慚勇爲依止
T1604_.31.0641b23:     欲樂大菩提 是説不退性
T1604_.31.0641b24:     未成成極成 差別諸地顯
T1604_.31.0641b25: 釋曰。此二偈顯示不退品類依止自性差別。
T1604_.31.0641b26: 彼品類有三種。一聞法無厭不退。二恒大精
T1604_.31.0641b27: 進不退。三生死苦惱不退。依止有二種。一慚
T1604_.31.0641b28: 二勇。有慚者不退退者可羞恥故。有勇者不
T1604_.31.0641b29: 退。退者非猛健故。自性謂欲樂大菩提。欲樂
T1604_.31.0641c01: 若迴即得退故。差別有三種。一未成。謂信行
T1604_.31.0641c02: 地菩薩不退。二成。謂初地至七地菩薩不退。
T1604_.31.0641c03: 三極成。謂八地已上菩薩不退。已説菩薩不
T1604_.31.0641c04: 退。次説菩薩知法。偈曰
T1604_.31.0641c05:     知法知法業 知相知無盡
T1604_.31.0641c06:     得果及二門 成生亦住法
T1604_.31.0641c07: 釋曰。知法者。謂知五明處。一内明。二因明。
T1604_.31.0641c08: 三聲明。四醫明。五巧明。知此五論是謂知法。
T1604_.31.0641c09: 知法業者。謂知自利利他。以此爲業。知内論
T1604_.31.0641c10: 者。爲自修及爲他説。知因論者。爲申己義及
T1604_.31.0641c11: 屈他義。知聲論者。爲自善音令他信受。知醫
T1604_.31.0641c12: 論者。爲除他疾。知巧論者。爲令他解。知論相
T1604_.31.0641c13: 者。謂知此五論得有五因是菩薩知論相。一
T1604_.31.0641c14: 聞得。二持得。三誦得。四思得。五通得。菩薩
T1604_.31.0641c15: 先於論有聞。聞已受持。持已習誦。誦已正思。
T1604_.31.0641c16: 思已通達。通達者知此是功徳此是過失此
T1604_.31.0641c17: 是善語此是惡語。知無盡者。謂如此知乃至
T1604_.31.0641c18: 無餘涅槃亦無盡故。得果者。謂自知得一切
T1604_.31.0641c19: 種智故。二門者。一三昧門。二陀羅尼門。知論
T1604_.31.0641c20: 菩薩以三昧門成熟衆生。隨彼化攝故。以陀
T1604_.31.0641c21: 羅尼門成熟佛法。隨所得法皆能持故。已説
T1604_.31.0641c22: 菩薩知法。次説菩薩知世間。偈曰
T1604_.31.0641c23:     身知亦口知 及以實諦知
T1604_.31.0641c24:     菩薩知世間 最勝餘無等
T1604_.31.0641c25: 釋曰。菩薩有三種知世間。一身知世間。二口
T1604_.31.0641c26: 知世間。三諦知世間。問云何身知。云何口知。
T1604_.31.0641c27: 偈曰
T1604_.31.0641c28:     身知則舒顏 口知則先語
T1604_.31.0641c29:     爲令成器故 正法隨修行
T1604_.31.0642a01: 釋曰。舒顏者。謂熙怡歡笑。此是身知世間。先
T1604_.31.0642a02: 語者。謂慰問讃美。此是口知世間。問此知何
T1604_.31.0642a03: 所爲。答爲令成器故。問令成何器。答正法隨
T1604_.31.0642a04: 修行令成此器故。問云何諦知世間。偈曰
T1604_.31.0642a05:     二知知世生 二知知世滅
T1604_.31.0642a06:     爲息復爲得 諦知勤修行
T1604_.31.0642a07: 釋曰。二知知世生者。知苦集二諦則知世間
T1604_.31.0642a08: 常生。由生及生方便故。二知知世滅者。知滅
T1604_.31.0642a09: 道二諦則知世間可滅。由滅及滅方便故。問
T1604_.31.0642a10: 知諦世間復何所爲。答爲息復爲得諦智勤
T1604_.31.0642a11: 修行。息者苦集諦。得者滅道諦。諸菩薩爲息
T1604_.31.0642a12: 苦集諦爲得滅道諦故觀諸諦修智具足。如
T1604_.31.0642a13: 是知世間。即是知世間業。已説菩薩知世間。
T1604_.31.0642a14: 次説菩薩修習四量。偈曰
T1604_.31.0642a15:     能詮及義意 了義亦無言
T1604_.31.0642a16:     當知此四種 是説四量相
T1604_.31.0642a17: 釋曰。能詮者如來所説十二部經。此法爲量。
T1604_.31.0642a18: 非人爲量。義意者。謂文中所以。此義爲量。非
T1604_.31.0642a19: 語爲量。了義者。謂世間可信及佛所印可。此
T1604_.31.0642a20: 了義爲量。非不了義爲量。無言者。謂出世證
T1604_.31.0642a21: 智。此智爲量。非識爲量。問世尊何故説此四
T1604_.31.0642a22: 量。偈曰
T1604_.31.0642a23:     謗法及非義 邪思與可言
T1604_.31.0642a24:     遮此四事故 次第説四量
T1604_.31.0642a25: 釋曰。説能詮法爲量遮謗説人説。義意爲量
T1604_.31.0642a26: 遮非義文句説。了義爲量遮邪思倒解説。智
T1604_.31.0642a27: 爲量遮可言智。問依此四量有何功徳。偈
T1604_.31.0642a28:     信心及内思 正聞與證智
T1604_.31.0642a29:     菩薩不可壞 依量功徳爾
T1604_.31.0642b01: 釋曰。依第一量則信心不可壞。依第二量則
T1604_.31.0642b02: 正思不可壞。依第三量則正聞不可壞。依第
T1604_.31.0642b03: 四量則世智不可壞。已説菩薩修習四量。次
T1604_.31.0642b04: 説菩薩四無礙解。偈曰
T1604_.31.0642b05:     於門相言智 通達無比倫
T1604_.31.0642b06:     此即是菩薩 四種無礙解
T1604_.31.0642b07: 釋曰。第一者謂知門智。能知義中所有名門
T1604_.31.0642b08: 差別故・第二者謂知相智。能知此義屬此名
T1604_.31.0642b09: 故。第三者謂知言智。能知異土言音故。第四
T1604_.31.0642b10: 者謂知智智。能知自能説法故。知此四種是
T1604_.31.0642b11: 無礙解。偈曰
T1604_.31.0642b12:     能説及所説 説具合三事
T1604_.31.0642b13:     四二復二種 次第三事因
T1604_.31.0642b14: 釋曰。能説所説説具。此三事各有因縁。能説
T1604_.31.0642b15: 有四因縁。一教授智。二成熟智。三聚滿智。四
T1604_.31.0642b16: 令覺智。所説有二因縁。一法二義。四智於此
T1604_.31.0642b17: 二有用故。説具有二因縁。一言二智。由此二
T1604_.31.0642b18: 得成説故。偈曰
T1604_.31.0642b19:     擧法及釋法 令解與避難
T1604_.31.0642b20:     建立四無礙 以是義應知
T1604_.31.0642b21: 釋曰。擧法者以門故。釋法者以相故。令解者
T1604_.31.0642b22: 以言故。避難者以智故。應知此中以所説法
T1604_.31.0642b23: 及義以説具言及智。次第建立四無礙解。問
T1604_.31.0642b24: 云何名無礙解。無礙解有何業。偈曰
T1604_.31.0642b25:     内證及外覺 故稱無礙解
T1604_.31.0642b26:     能斷一切疑 此即是彼業
T1604_.31.0642b27: 釋曰。此偈上半立名。下半顯業。名者。由諸菩
T1604_.31.0642b28: 薩初以出世間智内證諸法得平等如解。後
T1604_.31.0642b29: 以後得世智外覺諸法法門差別。由此道理
T1604_.31.0642c01: 故名無礙解。業者復由此解能斷一切衆生
T1604_.31.0642c02: 一切疑網。此名爲業。已説菩薩四無礙解。次
T1604_.31.0642c03: 説菩薩二聚功徳。偈曰
T1604_.31.0642c04:     福智爲二聚 勝報亦不汚
T1604_.31.0642c05:     一切諸菩薩 勝相皆如此
T1604_.31.0642c06: 釋曰。福智爲二聚者。二聚謂福聚及智聚。勝
T1604_.31.0642c07: 報亦不汚者。諸菩薩由福聚故。於生死中作
T1604_.31.0642c08: 勝報成就因。由智聚故。於彼勝報作不染汚
T1604_.31.0642c09: 因。是故菩薩勝相無等。問二聚攝六度云何
T1604_.31.0642c10: 偈曰
T1604_.31.0642c11:     初二爲福體 第六即是智
T1604_.31.0642c12:     餘三二聚因 五亦成智聚
T1604_.31.0642c13: 釋曰。初二爲福體者。應知施戒二波羅蜜爲
T1604_.31.0642c14: 福聚體。第六即是智者。應知般若波羅蜜即
T1604_.31.0642c15: 爲智聚體。餘三二聚因者。應知忍辱精進禪
T1604_.31.0642c16: 定三波羅蜜。通爲二聚因。由倶作故。五亦成
T1604_.31.0642c17: 智聚者。復由般若能迴向故。一切諸波羅蜜
T1604_.31.0642c18: 皆成智聚。問云何名聚。云何聚業。偈曰
T1604_.31.0642c19:     正修及數修 資善名爲聚
T1604_.31.0642c20:     自利與他利 成就則名業
T1604_.31.0642c21: 釋曰。此偈上半釋名。下半顯業。名者。三婆
T1604_.31.0642c22: 羅名爲聚。三者正修義。婆羅者數修義。由正
T1604_.31.0642c23: 修及數修善法則得資長。由資長故名聚。業
T1604_.31.0642c24: 者。由此聚故則能成就自他二利。是名爲業。
T1604_.31.0642c25: 問二聚種差別云何。偈曰
T1604_.31.0642c26:     入地入無相 及入無功用
T1604_.31.0642c27:     受職并究竟 二聚次第因
T1604_.31.0642c28: 釋曰。此中種差別者。彼信行地聚爲入地因。
T1604_.31.0642c29: 六地中聚爲入無相因。無相者。第七地所攝
T1604_.31.0643a01: 聚。彼相不起故。第七地聚爲入無功用因。第
T1604_.31.0643a02: 八第九地聚爲入受職因。第十地聚爲入究
T1604_.31.0643a03: 竟因。究竟者佛地所攝故。已説菩薩二聚功
T1604_.31.0643a04: 徳。次説菩薩修習四念處。偈曰
T1604_.31.0643a05:     依止及對治 入諦與縁縁
T1604_.31.0643a06:     作意并至得 隨順亦隨轉
T1604_.31.0643a07:     覺境及受生 限極將最上
T1604_.31.0643a08:     長時與後證 勝修十四種
T1604_.31.0643a09: 釋曰。此二偈明菩薩四念處有十四種勝修。
T1604_.31.0643a10: 一依止勝修。二對治勝修。三入諦勝修。四縁
T1604_.31.0643a11: 縁勝修。五作意勝修。六至得勝修。七隨順勝
T1604_.31.0643a12: 修。八隨轉勝修。九覺境勝修。十受生勝修。十
T1604_.31.0643a13: 一限極勝修。十二最上勝修。十三長時勝修。
T1604_.31.0643a14: 十四後證勝修。依止勝修者。謂依大乘經起
T1604_.31.0643a15: 聞思修慧爲自體故。對治勝修者。謂能對治
T1604_.31.0643a16: 不淨苦無常無我法想四倒。由入身等法無我
T1604_.31.0643a17: 故。入諦勝修者。謂如其次第次第入苦集滅
T1604_.31.0643a18: 道諦故。自入他入。如中邊分別論説。縁縁
T1604_.31.0643a19: 勝修者。謂縁一切衆生身等爲境界故。作意
T1604_.31.0643a20: 勝修者。謂身等不可得故。至得勝修者。謂身
T1604_.31.0643a21: 等不離不合故。隨順勝修者。謂得諸障對治
T1604_.31.0643a22: 能對治彼障故。隨轉勝修者。謂凡夫二乘所
T1604_.31.0643a23: 修念處亦攝隨轉爲教授故。覺境勝修者。謂
T1604_.31.0643a24: 知身如幻色相似故。知受如夢皆邪覺故。知
T1604_.31.0643a25: 心如空自性淨故。知法如客。客謂纒垢。譬如
T1604_.31.0643a26: 虚空有烟雲塵霧故。受生勝修者。謂故意受
T1604_.31.0643a27: 生成就轉輪王等最勝。身受心法亦不染故。
T1604_.31.0643a28: 限極勝修者。謂修下品念處亦過餘人修最
T1604_.31.0643a29: 上品。自性利故。最上勝修者。謂能不作功用
T1604_.31.0643b01: 總別修習四念處故。長時勝修者。謂修至無
T1604_.31.0643b02: 餘涅槃亦無盡故。後證勝修者。謂十地及佛
T1604_.31.0643b03: 地中皆可得故。已説菩薩修習四念處。次説
T1604_.31.0643b04: 菩薩修習四正勤。偈曰
T1604_.31.0643b05:     三捨及入地 住寂與得記
T1604_.31.0643b06:     成生亦受職 淨土并圓滿
T1604_.31.0643b07: 釋曰。菩薩爲對治四念處障故修習四正勤。
T1604_.31.0643b08: 若廣説此對治則有十種差別。由對治十行
T1604_.31.0643b09: 障故。十行者。一捨著行。謂受有中勝報而不
T1604_.31.0643b10: 染著。二捨蓋行。謂離一切障蓋。三捨下行。謂
T1604_.31.0643b11: 離二乘作意。四入地行。謂入初六地。五住寂
T1604_.31.0643b12: 行。謂入第七地。六得記行。謂入第八地。七
T1604_.31.0643b13: 成生行。謂入第九地。八受職行。謂入第十
T1604_.31.0643b14: 地。九淨土行。謂第八第九第十三地。十圓滿
T1604_.31.0643b15: 行。謂入佛地。菩薩爲對治此十行障故修習
T1604_.31.0643b16: 四正勤。是爲廣説差別。問此十差別修義云
T1604_.31.0643b17: 何。偈曰
T1604_.31.0643b18:     依止於欲故 起勤起精進
T1604_.31.0643b19:     攝心與正持 十治修如是
T1604_.31.0643b20: 釋曰。修義者。謂依欲起勤。依勤起精進攝心
T1604_.31.0643b21: 正持。是名修義。此中有平等修。有有相修。有
T1604_.31.0643b22: 精進修。平等修者。由正勤能令止觀平等故。
T1604_.31.0643b23: 有相修者。由止擧捨三相合修故。精進修
T1604_.31.0643b24: 者。爲斷止觀中沒掉二障起精進故。問云何
T1604_.31.0643b25: 起精進。答謂攝心及正持。攝心者。謂奢摩他。
T1604_.31.0643b26: 正持者。若心平等則如是住如是正持。以此
T1604_.31.0643b27: 三修修前十行。是名修正勤。已説菩薩修習
T1604_.31.0643b28: 四正勤。次説菩薩修習四神足。偈曰
T1604_.31.0643b29:     分別四神足 略以三事解
T1604_.31.0643c01:     依止及方便 亦成就應知
T1604_.31.0643c02: 釋曰。此中略以三事分別四神足。一依止二
T1604_.31.0643c03: 方便。三成就。問云何依止。偈曰
T1604_.31.0643c04:     禪定所依止 差別有四足
T1604_.31.0643c05:     一欲二精進 三心四思惟
T1604_.31.0643c06: 釋曰。應知禪波羅蜜所依止有此四足差別。
T1604_.31.0643c07: 問云何方便。偈曰
T1604_.31.0643c08:     起作及隨攝 繋縛并對治
T1604_.31.0643c09:     隨次八斷行 三一二二成
T1604_.31.0643c10: 釋曰。起作及隨攝繋縛并對治者。方便亦有
T1604_.31.0643c11: 四種。一起作方便。二隨攝方便。三繋縛方
T1604_.31.0643c12: 便。四對治方便。問此四種方便。各以何等行
T1604_.31.0643c13: 成。答隨次八斷行三一二二成。八斷行者。一
T1604_.31.0643c14: 信二欲三勤四猗五念六智七思八捨。此中
T1604_.31.0643c15: 隨其次第以信欲勤三行成立起作方便。由
T1604_.31.0643c16: 信起欲。由欲起勤。如是次第故。以猗一行成
T1604_.31.0643c17: 立隨攝方便。由猗息已定得生故。以念智二
T1604_.31.0643c18: 行成立繋縛方便。由正念故心於定中不離
T1604_.31.0643c19: 所縁。由正智故心離所縁覺已隨攝。以思捨
T1604_.31.0643c20: 二行成立對治方便。由思故對治沒纒。由捨
T1604_.31.0643c21: 故對治掉纒。此二是諸煩惱對治故。問云何
T1604_.31.0643c22: 成就。偈曰
T1604_.31.0643c23:     能見及能授 遊戲亦遊願
T1604_.31.0643c24:     自在并得法 成就此六種
T1604_.31.0643c25: 釋曰。六成就者。一能見成就。二能授成就。
T1604_.31.0643c26: 三遊戲成就。四遊願成就。五自在成就。六得
T1604_.31.0643c27: 法成就。能見成就者。謂五眼。肉眼天眼慧眼
T1604_.31.0643c28: 法眼佛眼此成就故。能授成就者。謂六通。依
T1604_.31.0643c29: 此能教授故。如其次第。身通往彼所。天耳通
T1604_.31.0644a01: 聞其音而爲説法。他心通知障有無爲之除
T1604_.31.0644a02: 斷。宿住通知過去行借力令知使其生信。天
T1604_.31.0644a03: 眼通知死此生彼令其生厭。漏盡通爲之説
T1604_.31.0644a04: 法令得解脱。遊戲成就者。此有多種。謂變化
T1604_.31.0644a05: 等諸定。遊願成就者。謂入願力遊諸願果。謂
T1604_.31.0644a06: 放光發聲等。此不可數。廣如十地經説。自
T1604_.31.0644a07: 在成就者。謂十自在。亦如十地經説。得法成
T1604_.31.0644a08: 就者。謂得力無所畏及不共法。已説菩薩修
T1604_.31.0644a09: 習四神足。次説菩薩修習五根。偈曰
T1604_.31.0644a10:     覺行聞止觀 信等根所縁
T1604_.31.0644a11:     増上是根義 成就利益故
T1604_.31.0644a12: 釋曰。信根以菩提爲所縁。進根以菩薩行爲
T1604_.31.0644a13: 所縁。念根以聞大乘法爲所縁。定根以奢摩
T1604_.31.0644a14: 他爲所縁。慧根以如實智爲所縁。問云何是
T1604_.31.0644a15: 根義。答此信等於所縁増上。故名爲根。能成
T1604_.31.0644a16: 就利益故。已説菩薩修習五根。次説菩薩修
T1604_.31.0644a17: 習五力。偈曰
T1604_.31.0644a18:     應知信等根 垂入於初地
T1604_.31.0644a19:     如前五根障 能羸故名力
T1604_.31.0644a20: 釋曰。此中五根臨入初地時。能令不信懈怠
T1604_.31.0644a21: 失念亂心無知*羸劣。故名爲力。已説菩薩修
T1604_.31.0644a22: 習五力。次説菩薩修習七覺分。偈曰
T1604_.31.0644a23:     菩薩入初地 建立於覺分
T1604_.31.0644a24:     諸法及衆生 於此得平等
T1604_.31.0644a25: 釋曰。諸菩薩入初地時。覺彼法故建立覺
T1604_.31.0644a26: 分。問云何覺。答於一切法及自他身得平等
T1604_.31.0644a27: 解。如此名覺。如其次第。法無我及人無我故。
T1604_.31.0644a28: 偈曰
T1604_.31.0644a29:     譬如輪王行 七寶爲先導
T1604_.31.0644b01:     菩薩趣正覺 七分常圓滿
T1604_.31.0644b02: 釋曰。此明諸菩薩七覺分與轉輪聖王七寶
T1604_.31.0644b03: 相似。問何分與何寶相似。偈曰
T1604_.31.0644b04:     念伏於諸境 擇法破分別
T1604_.31.0644b05:     進速無餘覺 明増喜遍身
T1604_.31.0644b06:     障盡猗而樂 諸作從定生
T1604_.31.0644b07:     隨時所欲住 棄取皆由捨
T1604_.31.0644b08: 釋曰。第一念覺分與輪寶相似。未降國土輪
T1604_.31.0644b09: 能降故。未伏境界念能伏故。第二擇法覺分
T1604_.31.0644b10: 與象寶相似。諸國勍敵象能摧故。分別勝
T1604_.31.0644b11: 擇能破故。第三精進覺分與馬寶相似。大地
T1604_.31.0644b12: 闊邊馬速窮故。眞如極際進速覺故。第四喜
T1604_.31.0644b13: 覺分與珠寶相似。珠光燭幽王歡極故。法明
T1604_.31.0644b14: 破暗心喜滿故第五猗覺分與女寶相似王
T1604_.31.0644b15: 受快樂女摩觸故。智脱障惱猗息惡故。第六
T1604_.31.0644b16: 定覺分與藏臣寶相似。王有所須從臣出故。
T1604_.31.0644b17: 智有所用從定生故。第七捨覺分與兵寶相
T1604_.31.0644b18: 似。主兵閲衆棄弱取強隨轉輪聖王所住不
T1604_.31.0644b19: 疲倦故。菩薩修行棄惡取善隨無分別智所
T1604_.31.0644b20: 住無功用故。成立七覺分與七寶相似。其義
T1604_.31.0644b21: 如此。偈曰
T1604_.31.0644b22:     依止及自性 出離與功徳
T1604_.31.0644b23:     第五説不染 此分有三種
T1604_.31.0644b24: 釋曰。七覺分如其次第。念是依止分。一切菩
T1604_.31.0644b25: 提分依此而行故。擇是自性分。一切菩提以
T1604_.31.0644b26: 此爲自體故。進是出離分。以此能令菩薩至
T1604_.31.0644b27: 究竟故。喜是功徳分。以此能令心樂滿故。猗
T1604_.31.0644b28: 定捨三是不染分。猗是不染因故。定是不染
T1604_.31.0644b29: 依止故。捨是不染自性故。已説菩薩修習七
T1604_.31.0644c01: 覺分。次説菩薩修習八正道分。偈曰
T1604_.31.0644c02:     一轉如前覺 立分二亦然
T1604_.31.0644c03:     次三三業淨 後三三障斷
T1604_.31.0644c04: 釋曰。一轉如前覺者。第一分。如前位中如實
T1604_.31.0644c05: 覺後時隨轉。説名正見。立分二亦然者。第二
T1604_.31.0644c06: 分。如前位中自所立分而解。入佛經中如佛
T1604_.31.0644c07: 所立爲他分別。名正思惟。次三三業淨者。次
T1604_.31.0644c08: 三謂正語正業正命。三業謂語業身業倶業。
T1604_.31.0644c09: 如其次第。以次三正攝此三業故。後三三障
T1604_.31.0644c10: 斷者。後三謂正勤正念正定。三障謂智障定
T1604_.31.0644c11: 障自在障。如其次第。以後三正治此三障。由
T1604_.31.0644c12: 修正勤長時不退屈故智障斷。由修正念掉
T1604_.31.0644c13: 沒無體故定障斷。由修正定勝徳成就故自
T1604_.31.0644c14: 在障斷。如是建立八正道分應知
T1604_.31.0644c15: 大乘莊嚴經論卷第十
T1604_.31.0644c16:
T1604_.31.0644c17:
T1604_.31.0644c18: 大乘莊嚴經論卷第十一
T1604_.31.0644c19:   無著菩薩造
T1604_.31.0644c20:   *大唐天竺三藏波羅頗蜜多羅譯
T1604_.31.0644c21:   覺分品第二十一之二
T1604_.31.0644c22: 釋曰。已説菩薩修習道分。次説菩薩修習止
T1604_.31.0644c23: 觀。偈言
T1604_.31.0644c24:     安心於正定 此即名爲止
T1604_.31.0644c25:     正住法分別 是名爲觀相
T1604_.31.0644c26: 釋曰。安心於正定此即名爲止者。謂心依正
T1604_.31.0644c27: 定而不見。心非無正定而立止故。是名止
T1604_.31.0644c28: 相。正住法分別是名爲觀相者。謂依正住分
T1604_.31.0644c29: 別法體。是名觀相。問此二行云何修。偈曰
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