ndap
關於本計畫
數位化流程圖
未來計畫
版權聲明
CBETA
法鼓佛教學院
數位典藏科技計畫
首  頁 已建經目 國圖善本目錄 相關知識 佛教藏經目錄
【經文資訊】藏外佛教文獻 第四冊 No. 33《入菩薩行論廣解》
W04n0033_p0035a01║
W04n0033_p0035a02║  入菩薩行論廣解
W04n0033_p0035a03║    寂天菩薩造頌 傑操大師註解
W04n0033_p0035a04║     隆蓮法師譯
W04n0033_p0035a05║
W04n0033_p0035a06║  〔題解〕
W04n0033_p0035a07║  《入菩薩行論》(Bodhisattvacaryavatara,梵),印度後期大乘
W04n0033_p0035a08║佛教經典。古印度著名佛教學者寂天(Saantideva,梵)著。寂天
W04n0033_p0035a09║為後期大乘佛教瑜伽中觀派的主要理論家,約生活於公元八世
W04n0033_p0035a10║紀左右。本論全由偈頌組成,共十品,言簡意賅,從勸發菩提心、
W04n0033_p0035a11║修菩薩行兩個方面,系統論述了後期大乘關於菩薩修心的主要
W04n0033_p0035a12║理論,是一部重要的著作。
W04n0033_p0035a13║  本論在北宋曾由天息災自梵文譯出,稱《菩提行經》,謂是龍
W04n0033_p0035a14║樹所造,僅八品。但西藏的藏文大藏經中保存有全本,且有傑操
W04n0033_p0035a15║大師所撰對該論的「廣解」。「廣解」精深簡要,對閱讀該論有較
W04n0033_p0035a16║大幫助。
W04n0033_p0035a17║  隆蓮法師於五十年代初將本記連同「廣解」自藏文譯出,定
W04n0033_p0035a18║名為《入菩薩行論廣解》,並承能海法師審定。九十年代,本譯本
W04n0033_p0035a19║曾油印為四川尼眾佛學院教材,其後又曾由陝西省佛教協會弘
W04n0033_p0035a20║法利生委員會印刷流通。此次主要依據油印本重新標點校訂。
W04n0033_p0035a21║標點校訂者為吉祥、方廣錩、蘇軍、華方田。
W04n0033_p0035a22║
W04n0033_p0035a23║
W04n0033_p0035a24║  漢譯入菩薩行論廣解序
W04n0033_p0035a25║
W04n0033_p0035a26║  入菩薩行論,詳菩薩修持,全以頌文寫成,名為千頌。首三
W04n0033_p0035a27║頌歸敬三寶及造論因緣。解分十品。勸發菩提心四品:讚功德、
W04n0033_p0036a01║懺罪、總持、不放逸;修菩薩行六品:守護正知、安忍、精進、靜慮、
W04n0033_p0036a02║般若、迴向。註釋有梵、藏多家。
W04n0033_p0036a03║  此論作者寂天論師,約公元六至七世紀人,南印蘇羅室蹉國
W04n0033_p0036a04║德鎧王之子,原名寂鎧。為不滿王族空虛享受奢靡生活,臨將接
W04n0033_p0036a05║位,出走東印度獅子王處。前後服務十二年,勤奮好學,博通內
W04n0033_p0036a06║外學說。繼至那爛陀寺出家,入勝天之門,改名寂天,成為月稱
W04n0033_p0036a07║以後中觀學派之大家。其所倡導學風:一為廣博守約,以簡御
W04n0033_p0036a08║繁;二為行解相應,不尚虛論。著作不多,悉從實踐中來。後由
W04n0033_p0036a09║阿提沙傳到西藏,宗喀巴大師盛加宣揚。迦當派對《入菩薩行
W04n0033_p0036a10║論》,宗為六論之一,影響深遠。
W04n0033_p0036a11║  此論漢譯,宋雍熙二年,由天息災翻譯名《菩提行經》,題龍
W04n0033_p0036a12║樹菩薩造,較藏文本缺兩品,文字艱澀,又無註解,難以研尋。新
W04n0033_p0036a13║中國成立初,隆蓮法師由藏譯漢,會入傑操廣解,洵為難得之書,
W04n0033_p0036a14║付印流通,以餉讀者。爰述數言,以弁其首。
W04n0033_p0036a15║       佛曆二千五百三十九年佛吉祥日 趙樸初
W04n0033_p0036a16║
W04n0033_p0036a17║  〔譯文〕
W04n0033_p0036a18║
W04n0033_p0036a19║入菩薩行論廣解卷一
W04n0033_p0036a20║
W04n0033_p0036a21║  極尊正士諸具大悲心者足下恭敬頂禮。
W04n0033_p0036a22║  誰之智慧盡除諸罪,相好功德熾然四身,輪超法界際,大悲
W04n0033_p0036a23║  流露六十支分韻音,無垢光明普照無邊諸眾生,任運成辦,
W04n0033_p0036a24║  恒常無間,善能破除無邊眾生愚癡諸黑暗,於諸能仁自在上
W04n0033_p0036a25║  師大士聖妙吉祥足前,我今恭敬禮。
W04n0033_p0036a26║
W04n0033_p0036a27║  為己一切生中備諮詢,亦為利他與我同類機,
W04n0033_p0036a28║  遵依正士智者之所許,入菩薩行論釋今當作。
W04n0033_p0037a01║  自見取執絹網所繫縛,謂言欲證小乘菩提果,
W04n0033_p0037a02║  不須證入甚深真如性,願捨諸顛倒說而諦聽。
W04n0033_p0037a03║
W04n0033_p0037a04║  入菩薩行論
W04n0033_p0037a05║梵語:菩提薩埵雜雅阿瓦打[冒-目+阿]
W04n0033_p0037a06║藏語:降曲生巴覺巴那[覺/勿]巴
W04n0033_p0037a07║
W04n0033_p0037a08║  我佛能仁自在,初於殊勝菩提發心,中於眾多無數大劫,修
W04n0033_p0037a09║行施等波羅蜜多,圓滿二種資糧,最後現證圓滿大覺。三轉法
W04n0033_p0037a10║輪,初於四聖諦,三轉十二行宣說,有具聲聞種姓相續成熟者,唯
W04n0033_p0037a11║說四諦,便能悟入緣生,離戲論邊際。如龍樹菩薩之論及月稱論
W04n0033_p0037a12║師《六十正理論釋》,於小乘諸經中,亦曾多次正說細分無我也。
W04n0033_p0037a13║次說廣中略三種經,廣明補特伽羅及法無我,轉第二法輪。次說
W04n0033_p0037a14║具廣大方便分之不退轉輪,轉第三法輪。於此三轉法輪中,總釋
W04n0033_p0037a15║一切契經密意,別者圓滿顯釋大乘經藏密意,於一切契經皆是一
W04n0033_p0037a16║具大乘種姓者成佛道之支分,及云何修行之理,廣加抉擇,入正
W04n0033_p0037a17║法行者,是此論之所明也。本論作者,聖者寂天論師,於一切契
W04n0033_p0037a18║經密意已能圓滿通達,自他互換,具大悲心,不唯自利是視,一向
W04n0033_p0037a19║唯求為他利樂,特由修行無上瑜伽極無戲論之門,於大乘道已獲
W04n0033_p0037a20║圓滿。
W04n0033_p0037a21║  其所造《入菩薩行論》分四:甲一、釋題;甲二、皈敬;甲三、正
W04n0033_p0037a22║義;甲四、結義。今初:
W04n0033_p0037a23║  梵語有四種,此是桑支達語也。此論題名「菩提」,藏語降
W04n0033_p0037a24║曲;「薩埵」,藏語「生巴」;「雜雅」,藏語「覺巴」;阿瓦打[冒-目+阿]藏語「[覺/勿]
W04n0033_p0037a25║巴。」
W04n0033_p0038a01║
W04n0033_p0038a02║   第一卷
W04n0033_p0038a03║
W04n0033_p0038a04║  頂禮一切諸佛菩薩。
W04n0033_p0038a05║  甲二、譯文皈敬。
W04n0033_p0038a06║  明所屬之品類也。復為息滅譯事之障難。當知本論雖總釋
W04n0033_p0038a07║全藏密意,主要唯正釋經藏也。卷數易知。
W04n0033_p0038a08║  甲三、正釋論義。分二:
W04n0033_p0038a09║  乙一、將釋大乘道次第之所作;乙二、正釋道次第。初復分
W04n0033_p0038a10║三:
W04n0033_p0038a11║  丙一、皈敬;丙二、誓說;丙三、謙言樂欲造論之因。初復分
W04n0033_p0038a12║三:
W04n0033_p0038a13║  丁一、所為義;丁二、迴向義;丁三、文詞義。
W04n0033_p0038a14║  丁初所為義者,由稱揚殊勝皈境功德而修皈依,能令自身證
W04n0033_p0038a15║正士果,息滅造論障難,究竟得決定勝。亦令餘所化者隨順趣
W04n0033_p0038a16║入,妙善資糧悉皆成辦也。
W04n0033_p0038a17║  丁二總攝義者,言三寶及應敬禮者,顯亦禮其餘也。
W04n0033_p0038a18║  丁三文詞義者,
W04n0033_p0038a19║  善逝具足法身及佛子,一切應禮敬處敬禮已,
W04n0033_p0038a20║  蘇嗄達言,有斷證二解。斷德圓滿之功德者,如人像善,煩
W04n0033_p0038a21║惱障盡斷,端嚴而逝,故曰善逝。如疫病善,淨治已,不隨煩惱,
W04n0033_p0038a22║自在復墮輪迴,故曰善逝。又如瓶善,充盈不染污,無明盡斷故,
W04n0033_p0038a23║無餘而逝,故曰善逝。善謂妙善等,逝者達彼自性也。彼三者,
W04n0033_p0038a24║如其次第顯勝出外道離欲、預流、一來等,及小乘阿羅漢也。若
W04n0033_p0038a25║就證德圓滿而言,聖智現證二種無我真如,智堅固,無餘知,是為
W04n0033_p0038a26║善逝。此亦如其次第勝出三種補特伽羅。以上明讚佛寶。界自
W04n0033_p0038a27║性清淨離諸垢染之法身,是為法寶。彼依何而有?謂依善逝。
W04n0033_p0038a28║善逝法身,先後二名,亦攝二種色身。法身亦表菩薩滅道,故佛
W04n0033_p0039a01║寶及大乘法寶悉是皈敬境。佛子者,菩薩聖人,並為三寶。彼等
W04n0033_p0039a02║及餘所應禮敬和尚阿闍黎等,悉三門恭敬作禮。已者,如言浴已
W04n0033_p0039a03║受食,引起下文也。
W04n0033_p0039a04║  丙二、誓說。分四:
W04n0033_p0039a05║  丁一、辨所詮;丁二、顯離臆造過;丁三、斷妨難;丁四、明所
W04n0033_p0039a06║為等。今初:
W04n0033_p0039a07║  如來勝子律儀趣入處,遵依經教總攝當宣說。
W04n0033_p0039a08║  此中所詮,援引有据。何所引据?謂如來子諸菩薩等,從初
W04n0033_p0039a09║發菩提心,修施等波羅蜜行,乃至證大覺位,道之次第,悉皆含攝
W04n0033_p0039a10║之律儀也。註家有唯釋為戒者,非頌文義也。丁二顯離臆造過。
W04n0033_p0039a11║此得毋由汝臆造,何足為据耶?無如是過。欲釋一切大乘道次
W04n0033_p0039a12║第,是依本師所說契經而說故。丁三斷妨難者,若爾唯依契經即
W04n0033_p0039a13║可通達,何用造斯論乎?所難無過。為令經義,易於通達,總攝
W04n0033_p0039a14║而說,故造斯論。丁四明所為者,大乘道及果,俱為所詮。依於
W04n0033_p0039a15║此論於彼證入,依彼究竟證得佛果。若無前前後後不生,相關屬
W04n0033_p0039a16║故,是其所為。誓願造論之所為,令所願作究竟成辦故。
W04n0033_p0039a17║  丙三、謙言樂欲造論之因。分三:
W04n0033_p0039a18║  丁一、謙言非正為他義而作;丁二、樂欲造論之因;丁三、明
W04n0033_p0039a19║亦為利他同類之機。今初:
W04n0033_p0039a20║  昔所未聞此中既未述,韻音善巧亦非我所能。
W04n0033_p0039a21║  故我亦非意樂為利他,唯為自心煉修造斯論。
W04n0033_p0039a22║  若遵依契經而說,即依契經已可通達,何用造此論耶?我造
W04n0033_p0039a23║此論,非為利益別餘補特伽羅,唯依契經即於其義易能通達者。
W04n0033_p0039a24║往昔契經所詮義所未見者,於此論中亦絕未詮說。義既無別,於
W04n0033_p0039a25║詞句中文藻華飾韻音善巧,亦非我能有所增益。造論之因,如下
W04n0033_p0039a26║科說。
W04n0033_p0039a27║  丁二、樂欲造論之因:
W04n0033_p0040a01║  為修善法我心淨信力,因作斯論萬一能增長。
W04n0033_p0040a02║  我,寂天論師自稱。今作斯論,有其所為。為先所知不令失
W04n0033_p0040a03║壞且益增長,自心煉修故。上文所說,意謂論師自心圓滿,非謂
W04n0033_p0040a04║即以造此論為圓滿也。若為自利而作,自未悟入不應造論,自己
W04n0033_p0040a05║悟入,即依彼起修可矣,何須造論耶?無過。於大善法先已趣
W04n0033_p0040a06║入,為恒常無間修習故,依論文安立,亦能令心輾轉向上,增長我
W04n0033_p0040a07║之淨信般若悲心等勢力。由造斯論,萬一能先於自相續增長,次
W04n0033_p0040a08║亦令餘同類機,由見斯論,而得悟入也。言萬一者,語氣貫注為
W04n0033_p0040a09║他饒益也。
W04n0033_p0040a10║  丁三、明亦為利他同類之機:
W04n0033_p0040a11║  與我根機相等餘有情,由見斯論或能成義利。
W04n0033_p0040a12║  亦定能成他義利。與我根機相等餘大乘人,見此論文,或亦
W04n0033_p0040a13║如我能成義利。大疏釋「或亦」者,是倘亦之義。因曾成辦自利,
W04n0033_p0040a14║他人見此論者,倘亦有義利,其釋義同。義說利他是造論所為
W04n0033_p0040a15║也。前皈敬中明所為義,亦顯此論是他趣入之因應知。
W04n0033_p0040a16║  乙二、正釋道次第。分二:
W04n0033_p0040a17║  丙一、勸於暇滿取心要;丙二、如何取心要之法。今初:
W04n0033_p0040a18║  暇滿此身獲得甚艱難,士夫義利即今能成辦。
W04n0033_p0040a19║  若於此時不勤作饒益,後時此事何從得圓滿?
W04n0033_p0040a20║  依此獲得暇滿之身,定須修行正法。此十八法具足之暇滿,
W04n0033_p0040a21║得之甚難,彼因難修故。僅得人身,亦須淨持一戒,欲得殊勝暇
W04n0033_p0040a22║滿,尤須律儀清淨以為根本,施等為助伴,無垢淨願為樞紐,其成
W04n0033_p0040a23║辦極為難得故。思維暇滿大義者,依此獲得暇滿之身,當須成辦
W04n0033_p0040a24║士夫所求義利。士夫義利謂增上生及決定勝,欲得能成彼義之
W04n0033_p0040a25║所依,當須作大精進。若因不死等想,不依此身成辦以後之利
W04n0033_p0040a26║益,後時此清淨圓滿之身,復從何可得?我等多分住於八無暇
W04n0033_p0040a27║處,由彼罕能修善趣因故。暇滿難得者,《親友書》云:「大海狂瀾
W04n0033_p0041a01║皆盲龜遇浮木,極難幸得脫離畜生趣,獲得人身其難尤過此,應
W04n0033_p0041a02║修正法得果毋空過。」離八無暇,名為有暇。八無暇者,《親友書》
W04n0033_p0041a03║云:「顛倒見取及生旁生趣,生餓鬼趣及生地獄中,佛法滅盡邊地
W04n0033_p0041a04║下賤生,愚昧冥頑不能解法義,長壽天人久耽禪定寂,隨所生處
W04n0033_p0041a05║稱為八無暇,離是八處稱為有暇處,遮無暇生應當奮精勤。」若無
W04n0033_p0041a06║淨離此等八處之暇,名為無暇。十圓滿者,《聲聞地》云:「自圓滿
W04n0033_p0041a07║有五,人生中國諸根具,業邊無倒信是處。」業邊無倒者,謂不自
W04n0033_p0041a08║作,亦不教他作無間業。信是處者,謂信三藏也。他圓滿五者,
W04n0033_p0041a09║《聲聞地》云:「佛出世間宣正法,教猶住世證隨轉,他所憫念具悲
W04n0033_p0041a10║心。」
W04n0033_p0041a11║  丙二、如何取心要之法。分二:
W04n0033_p0041a12║  丁一、總科;丁二、別釋。今初:
W04n0033_p0041a13║  此論圓滿開顯上士修心之支分,先於中下士道修心已,次發
W04n0033_p0041a14║起殊勝菩提心,學施等六波羅蜜,乃至成佛道之次第。此中初發
W04n0033_p0041a15║殊勝菩提心,須於彼功德善思維已,意樂猛利,倍復增進。故於
W04n0033_p0041a16║初品明中下士修心,釋彼之支分。次以慈悲為根本發起菩提心,
W04n0033_p0041a17║如迎轉輪聖王須先灑掃殿宇,懺除罪障違緣,積集資糧順緣,而
W04n0033_p0041a18║受持菩提心,故先說第二品,後說第三品。發心已學菩薩行,諸
W04n0033_p0041a19║善不失壞之支分,須依不放逸,故說第四品。修行六波羅蜜之
W04n0033_p0041a20║法,明於以下諸品。此中以正念正知守護之門而學律儀之理,於
W04n0033_p0041a21║第五品中廣明。次於以下四品,依次明忍辱、精進、禪定、般若諸
W04n0033_p0041a22║學之理。於第十品中,修以報身諸善根施他之心,廣作殊勝迴
W04n0033_p0041a23║向,故佈施學處之理,於第十品中廣明,亦於受持菩提心等品宣
W04n0033_p0041a24║說。佛果位之相於第九品宣說。
W04n0033_p0041a25║  丁二、別釋。分二:
W04n0033_p0041a26║  戊一、思維修菩提心之功德利益;戊二、發二菩提心已,學菩
W04n0033_p0041a27║薩行之法。初中分二:
W04n0033_p0041a28║  己一、釋論文;己二、出品名。初中分二:
W04n0033_p0042a01║  庚一、教應止惡修善;庚二、思維菩提心功德利益。今初:
W04n0033_p0042a02║  猶如長夜黑暗陰雲覆,剎那電閃萬象暫顯明,
W04n0033_p0042a03║  如是以佛神力加持故,世人福慧萬一須臾生。
W04n0033_p0042a04║  我等於此善弱惡強之時,應勤修對治。此復云何?譬如暗
W04n0033_p0042a05║夜陰雲之中,藉閃電緣,於剎那頃,眾象明顯。如是以佛神力加
W04n0033_p0042a06║持,諸世間人欲作福德,修善之慧心,萬一偶能須臾生起亦爾。
W04n0033_p0042a07║非恒時生也,是故善力恒弱。如陰雲黑暗,生惡趣之罪,勢力強
W04n0033_p0042a08║大,難可勝伏,生大怖畏,極難安忍,知此是時,於止惡修善,當勤
W04n0033_p0042a09║勵力也。
W04n0033_p0042a10║  庚二、思維菩提心功德利益。分四:
W04n0033_p0042a11║  辛一、釋菩提心功德利益;辛二、辨菩提心相;辛三、由彼出
W04n0033_p0042a12║生此等功德利益之因;辛四、讚修菩提心者。初中分三:
W04n0033_p0042a13║  壬一、能摧一切罪成一切善;壬二、得殊勝名義;壬三、舉喻。
W04n0033_p0042a14║初中分三:
W04n0033_p0042a15║  癸一、摧滅大罪;癸二、能成勝樂;癸三、隨欲能成。今初:
W04n0033_p0042a16║  如是常以微弱之善根,極難對抗罪障大勢力。
W04n0033_p0042a17║  是時若無圓滿菩提心,餘善威力何能遮彼罪!
W04n0033_p0042a18║  言常以微弱之善根者,言時分之義,亦言當知是時善力微、
W04n0033_p0042a19║惡勢強之義也。二菩提心應當勤修,地獄因等罪極難抗御,若無
W04n0033_p0042a20║圓滿菩提心,以何餘善,能映奪彼?悉不能遮伏彼故。發勝義菩
W04n0033_p0042a21║提心,能斷障種,非此正所說。此中所明,是發世俗菩提心,能淨
W04n0033_p0042a22║先積惡趣因斷後等流之功德。
W04n0033_p0042a23║  癸二、能成勝樂:
W04n0033_p0042a24║  於多劫中恒時作護念,諸能仁主觀見此利益。
W04n0033_p0042a25║  無量士夫多資糧所成,勝樂由斯不難安隱得。
W04n0033_p0042a26║  應勤修菩提心。於多無數劫中,諸能仁自在,利益眾生,作
W04n0033_p0042a27║意思維一切方便,見唯發菩提心,能利益有情。由發此心,無量
W04n0033_p0043a01║有情士夫,積諸資糧所獲勝樂,不待拔髮等苦行,安隱無難便能
W04n0033_p0043a02║獲得,如種生芽故。如言:「由轉安樂趣安樂,心若了知何怯弱。」
W04n0033_p0043a03║  癸三、隨欲能成:
W04n0033_p0043a04║  百千生死苦痛欲摧壞,有情憂惱不安欲遣除,
W04n0033_p0043a05║  眾多百千妙樂欲受享,菩提心體常應不捨離。
W04n0033_p0043a06║  是自他普利勝方便故,應修彼心。欲由修中士意樂故,摧壞
W04n0033_p0043a07║自相續百千生死眾苦。欲由修上士意樂故,除遣一切有情懮惱
W04n0033_p0043a08║不安。欲享受增上生及決定勝眾多妙樂,亦無別餘殊勝方便,唯
W04n0033_p0043a09║有發菩提心,常時不應失壞。
W04n0033_p0043a10║  壬二、得殊勝名義:
W04n0033_p0043a11║  若發菩提心者剎那間,生死囹圄堅牢苦逼身,
W04n0033_p0043a12║  即名一切如來殊勝子,世間天人悉皆應恭敬。
W04n0033_p0043a13║  應當勵力發菩提心。若人能發願行菩提心者,彼無間剎那
W04n0033_p0043a14║之間,即得殊勝名,稱為諸如來子。此名有殊勝義。謂是世間天
W04n0033_p0043a15║人俱應合掌恭敬之處也。不唯諸登地菩薩有如是功德,即輪迴
W04n0033_p0043a16║牢獄繫縛之一切苦惱有情,纔一發心,無間即得如是功德也。
W04n0033_p0043a17║  壬三、舉喻。分六:
W04n0033_p0043a18║  癸一、由劣轉勝喻;癸二、難得珍貴喻;癸三、與果無盡增長
W04n0033_p0043a19║喻;癸四、能救有怖畏喻;癸五、罪障無餘摧毀喻;癸六、依教顯其
W04n0033_p0043a20║功德。今初:
W04n0033_p0043a21║  如丹點金轉成殊勝相,將此不淨之身能轉成,
W04n0033_p0043a22║  希有無價大寶如來身,是故於菩提心應堅持。
W04n0033_p0043a23║  思維此等功德,當受持菩提心,勿令失壞堅固守持。如點金
W04n0033_p0043a24║汁,能成純淨上妙之金,以一兩藥汁,能轉千兩鐵,皆成純金。由
W04n0033_p0043a25║發菩提心,能令此因及自性俱不淨之身,轉成如來無價大寶之身
W04n0033_p0043a26║也。《密嚴經》云:「有藥名為水銀,變金,以一兩藥,能轉千兩鐵,
W04n0033_p0043a27║成為純金,以此為譬,廣說發心功德。」
W04n0033_p0044a01║  癸二、難得珍貴喻:
W04n0033_p0044a02║  眾生唯一導師無量慧,善巧普觀見為極珍奇,
W04n0033_p0044a03║  五趣眾生欲求出離者,大寶菩提妙心應堅持。
W04n0033_p0044a04║  諸趣所居一切生死衰損欲脫離者,如自在寶王之大寶菩提
W04n0033_p0044a05║心,應善發起,堅固守持,勿令失壞。如善巧商主導諸商人往至
W04n0033_p0044a06║寶洲,眾生唯一無比導師,即是如來。無量慧者,謂有無量之智
W04n0033_p0044a07║慧者。彼普遍善觀,何為能除眾生匱乏之殊勝方便?見唯菩提
W04n0033_p0044a08║心最為珍貴希有,是能作大饒益之方便故。
W04n0033_p0044a09║  癸三、與果無盡增長喻:
W04n0033_p0044a10║  一切餘善不久如芭蕉,一次生果凋謝不再生,
W04n0033_p0044a11║  菩提妙心嘉樹常茂密,與果恒時無盡輾轉增。
W04n0033_p0044a12║  欲善法無盡增長者,亦應修菩提心。不為菩提心所攝持之
W04n0033_p0044a13║諸餘善法,猶如芭蕉,即生果已,不能再生即便凋盡。菩提心樹
W04n0033_p0044a14║如如意樹,常恒生果無盡,輾轉增長故。《無盡慧所說經》云:「如
W04n0033_p0044a15║一滴水入於大海,乃至劫盡終不枯竭,一切善法,迴向無上菩提,
W04n0033_p0044a16║乃至成佛終不竭盡,亦猶如是。」
W04n0033_p0044a17║  癸四、能救大怖畏喻:
W04n0033_p0044a18║  如作極惡難容諸重罪,須依有力勇者脫諸怖,
W04n0033_p0044a19║  若於誰人歸投即蒙救,諸謹畏者於彼何不歸。
W04n0033_p0044a20║  於修菩提心堅意取捨虔敬不放逸者,何不勤依修菩提心,當
W04n0033_p0044a21║勤依此法也。若作損壞三寶無間等罪,極惡難容,如行道途遇大
W04n0033_p0044a22║怖畏,當依有力勇士以為救護,依於菩提心,一切惡趣怖畏於須
W04n0033_p0044a23║臾頃即解脫故。
W04n0033_p0044a24║  癸五、罪障無餘摧毀喻:
W04n0033_p0044a25║  菩提妙心猶如劫盡火,剎那能焚諸罪盡無餘。
W04n0033_p0044a26║  發心摧罪,具大能力。如劫盡火,初禪以下諸器世間悉能焚
W04n0033_p0044a27║毀,若發心者,於諸應墮地獄重罪,一剎那間,定能焚毀故。定受
W04n0033_p0045a01║之業,彼尚能摧,況不定業?諸大乘即說由四力完全懺悔,定業
W04n0033_p0045a02║異熟亦能清淨,復說為定業者,謂若不修對治品類,決定受報,眾
W04n0033_p0045a03║多教理所成故。
W04n0033_p0045a04║  癸六、依教顯其功德:
W04n0033_p0045a05║  是故發心功德量無邊,慈氏依怙廣為善財說。
W04n0033_p0045a06║  依菩提心定能出生此等功德。菩提心功德讚揚無量,如《密
W04n0033_p0045a07║嚴經》中,慈氏依怙具慧菩薩為善財童子說。《密嚴經》云:「善男
W04n0033_p0045a08║子,菩提心者,如一切佛法之種子,能長養一切眾生種種白法,猶
W04n0033_p0045a09║如田地;能圓滿一切意樂,猶如寶瓶;能摧煩惱敵,猶如戈矛。」如
W04n0033_p0045a10║是廣說。
W04n0033_p0045a11║  辛二、辨菩提心性相。分三:
W04n0033_p0045a12║  壬一、體性之差別;壬二、譬釋差別;壬三、釋願行二菩提心
W04n0033_p0045a13║功德之差別。今初:
W04n0033_p0045a14║  總攝而言菩提心,應知有二種差別,
W04n0033_p0045a15║  謂即發起菩提願,及與趣入菩提行。
W04n0033_p0045a16║  於殊勝菩提發心者,由體性之門,總攝有二種差別應知,即
W04n0033_p0045a17║緣菩提而發之願心,及緣於菩提之行心是。大乘發心之性相者,
W04n0033_p0045a18║即為利他故欲求正等菩提之欲及彼相應之心是。此中由體性之
W04n0033_p0045a19║門差別有願行二,由助伴之門差別,有二十二,由分齊之門差別,
W04n0033_p0045a20║有勝解乃至增上意樂等四。僅唯願行發心者,從未得殊勝資糧
W04n0033_p0045a21║道起皆是。殊勝資糧道者,自三無數大劫,乃至佛道之始,《現證
W04n0033_p0045a22║莊嚴論》所說之一百四十四種功德現證之種類,悉由聞思斷其增
W04n0033_p0045a23║益,最初能修行以上皆是。或謂佛無大乘發心者,有大過失。若
W04n0033_p0045a24║無行菩提心,亦當無菩薩戒,若爾於佛果位,應許亦無別解脫戒
W04n0033_p0045a25║及密乘戒等,則戒體便斷矣。又勝義菩提心之發心,亦與自所承
W04n0033_p0045a26║許相違。許菩薩戒與行菩提心之發起相違,又於修行菩提心之
W04n0033_p0045a27║法中,許應兼修菩薩戒者,是大惑也。世俗菩提心之發心,亦緣
W04n0033_p0045a28║色身等佛之世俗身而安立。勝義菩提心者,即是現證佛之勝義
W04n0033_p0046a01║住理之心。此中勝義菩提心者,非眾多經論所說之大乘發心也。
W04n0033_p0046a02║唯發願菩提心,不須觀待儀軌而發,即發起已,此心乃至成佛中
W04n0033_p0046a03║間任何時中終不捨離想。由此二誓願鉤之所攝持,阿底峽尊者
W04n0033_p0046a04║教授說為即是依儀軌受持。彼復應學於現生中既發心已不復失
W04n0033_p0046a05║壞之因,及斷四黑法,依四白法等於餘生中世世不離發心之因
W04n0033_p0046a06║等。能學如是願菩提心學處者,應當受持。彼未得能得之法,廣
W04n0033_p0046a07║如極尊羅桑扎聖教所說《波羅蜜道次第》應知。行菩提心未得能
W04n0033_p0046a08║得之法及學處等,廣如極尊所作《菩薩地戒品廣解》應知,文繁不
W04n0033_p0046a09║錄。
W04n0033_p0046a10║  壬二、譬釋差別:
W04n0033_p0046a11║  如人欲行與趣行,差別如何易了知,
W04n0033_p0046a12║  如其次第願行別,智者當知亦如是。
W04n0033_p0046a13║  仍坐床上,於身未親到之境,作應往彼之想,是欲行往彼境
W04n0033_p0046a14║之心。已舉步下足時,作應往彼想之心。二者有別。往彼境想
W04n0033_p0046a15║之心雖等,而往彼之事已作未作有其差別。顯然可見。如是諸
W04n0033_p0046a16║有智者,於願行二菩提心之差別,如其次第,當知亦爾。為利他
W04n0033_p0046a17║故願成佛想之心雖同,一屬於應須觀待已作修施等波羅蜜行之
W04n0033_p0046a18║類,一屬於不觀待彼之類也。如嗄馬納西納論師等善巧者所說,
W04n0033_p0046a19║不錄。
W04n0033_p0046a20║  壬三、釋願行二菩提心功德差別。分二:
W04n0033_p0046a21║  癸一、願菩提心功德;癸二、行菩提心功德。今初:
W04n0033_p0046a22║  願菩提心雖亦能,於生死中興大果,
W04n0033_p0046a23║  然不如行菩提心,出生福德恒無盡。
W04n0033_p0046a24║  聖者慈氏傳云:「善男子,譬如金剛寶,雖為碎片,能映奪一
W04n0033_p0046a25║切殊勝金莊嚴具,不捨金剛寶名,能除一切困乏。善男子,如是
W04n0033_p0046a26║於一切智發心之金剛寶,不勞勵力,自能映奪一切聲聞獨覺功德
W04n0033_p0046a27║莊嚴,不捨菩薩之名,能除生死中一切困乏,亦猶如是。由於願
W04n0033_p0047a01║菩提心所生無盡福德常流不斷也。」
W04n0033_p0047a02║  癸二、行菩提心功德:
W04n0033_p0047a03║  普為無邊有情界,悉皆解脫安隱故,
W04n0033_p0047a04║  發心堅固無退轉,何時真發如是心。
W04n0033_p0047a05║  即當從於彼時起,縱令倚臥行放逸,
W04n0033_p0047a06║  福德勢力流無盡,量等虛空遍出生。
W04n0033_p0047a07║  從於何時為無邊有情界,解脫輪迴,安立佛果位故,盡輪迴
W04n0033_p0047a08║際,利他不退,正發如是行菩提心,從彼時起,縱令倚臥昏醉,作
W04n0033_p0047a09║諸放逸,其福德勢力,仍恒流不斷,出生甚多,量等虛空。願菩提
W04n0033_p0047a10║心僅得所求果,即便竭盡,行菩提心,成辦圓滿佛果之因方盡也。
W04n0033_p0047a11║  辛三、由彼出生此等功德利益之因。分二:
W04n0033_p0047a12║  壬一、教立;壬二、理成。今初:
W04n0033_p0047a13║  此有經文可為證,出於《妙臂請問經》。
W04n0033_p0047a14║  為利小心有情故,如來歡喜親宣說。
W04n0033_p0047a15║  行菩提心應具足此等功德利益,如《妙臂菩薩請問經》中如
W04n0033_p0047a16║來所說。為誰而說?為不定性聲聞,或有怖畏積集廣大資糧,退
W04n0033_p0047a17║大乘心,希求聲聞菩提,為利彼小心有情,遮其下劣意樂,安立大
W04n0033_p0047a18║乘故說也。
W04n0033_p0047a19║  壬二、理成。分二:
W04n0033_p0047a20║  癸一、從願菩提心得功德利益之理;癸二、從行菩提心得功
W04n0033_p0047a21║德利益之理。初中分四:
W04n0033_p0047a22║  子一、成辦安樂作用無邊故功德大;子二、是故別無利益之
W04n0033_p0047a23║心更勝於此;子三、餘諸有情即為己利,亦未曾起如是利益之心;
W04n0033_p0047a24║子四、結讚。今初:
W04n0033_p0047a25║  若人但略一思維,欲為有情除首疾,
W04n0033_p0047a26║  亦為具足饒益想,所有福德亦無量。
W04n0033_p0047a27║  況為別別眾有情,各欲為除無量苦,
W04n0033_p0048a01║  無量功德各成辦,其為福德何待言。
W04n0033_p0048a02║  如商主親友女,緣相狹小,僅作欲除有情首疾之想,亦為具
W04n0033_p0048a03║足利他之心,能具無量福德,況為別別有情,各欲為除無量鏕苦,
W04n0033_p0048a04║別別有情,各欲為成辦佛果無量功德,福德無邊更何待言。
W04n0033_p0048a05║  子二、是故別無利益之心更勝於此:
W04n0033_p0048a06║  縱令若父或若母,孰有如斯饒益心。
W04n0033_p0048a07║  諸天仙人梵行者,寧有何人心似此?
W04n0033_p0048a08║  如是饒益之心,世間別餘有情,縱令若父若母,欲為愛子而
W04n0033_p0048a09║作饒益,似此欲成辦殊勝安樂之饒益心,何由可得?天人及持明
W04n0033_p0048a10║諸仙,安住四無量心之梵天,亦無如是之饒益心也。
W04n0033_p0048a11║  子二、餘諸有情即為己利,亦未曾起如是利益之心:
W04n0033_p0048a12║  彼諸有情於往昔,為自利故如是心,
W04n0033_p0048a13║  夢中尚未暫夢見,此利他心從何生。
W04n0033_p0048a14║  彼諸有情,昔時縱為自利,如是饒益之心,雖於夢中,亦未嘗
W04n0033_p0048a15║夢見,況真為利他,何從生起?絕未曾發如是心也。
W04n0033_p0048a16║  子四、結硈:
W04n0033_p0048a17║  反是絕不求自利,唯為利益諸有情,
W04n0033_p0048a18║  殊勝菩提心妙寶,空前希有始誕生。
W04n0033_p0048a19║  餘諸有情,雖為自利,尚未有剎那頃起如是心,諸菩薩眾,為
W04n0033_p0048a20║一切有情,成辦安樂,斷除痛苦,欲求成佛,此超勝妙寶之心,空
W04n0033_p0048a21║前希有,於焉誕生?餘諸有情應知其希有而勵力求之也。
W04n0033_p0048a22║  癸二、從行菩提心得功德利益之理。分三:
W04n0033_p0048a23║  子一、正說;子二、理成;子三、斷疑。今初:
W04n0033_p0048a24║  一切有情喜樂因,有情諸苦普療藥,
W04n0033_p0048a25║  菩提妙心福云何,於彼以何量可測?
W04n0033_p0048a26║  願菩提心功德甚大,若於其事真實修行,尤為超勝。令諸眾
W04n0033_p0048a27║生得增上生及解脫樂,故為歡喜之因。能摧一切有情痛苦,如療
W04n0033_p0049a01║病良藥。此等同如意大寶之心,其福德云何,安能量測?彼無邊
W04n0033_p0049a02║故。《勇施請問經》云:「發菩提心之福德,假使令其有色相,盡虛
W04n0033_p0049a03║空界悉充滿,猶復盈溢不能容。」廣如《集學論》引《密嚴經》所說
W04n0033_p0049a04║應知。
W04n0033_p0049a05║  子二、理成:
W04n0033_p0049a06║  僅唯發起饒益心,猶勝供養諸如來。
W04n0033_p0049a07║  況於無餘眾有情,勤作利益安樂事。
W04n0033_p0049a08║  僅唯發心,為救護一切眾生故,自欲成佛,以此饒益意樂,猶
W04n0033_p0049a09║勝於以百千萬億佛剎所有供具,供養如來所有福德,如《三昧王
W04n0033_p0049a10║經》所說,況為無餘一切有情,成辦無上安樂,起大精進,勵力修
W04n0033_p0049a11║行,福德無邊更何待言。
W04n0033_p0049a12║  子三、斷疑:
W04n0033_p0049a13║  心欲捨離諸苦痛,現於諸苦轉趣近,
W04n0033_p0049a14║  雖欲安樂而愚昧,摧壞己樂如仇人。
W04n0033_p0049a15║  若人匱乏安樂具,具足眾多痛苦事,
W04n0033_p0049a16║  誰以諸樂令滿足,復為斷除諸苦痛。
W04n0033_p0049a17║  愚癡暗昧能遣除,如此善心何能匹,
W04n0033_p0049a18║  如斯善友何可得?如斯福德何能及?
W04n0033_p0049a19║  或有問言:有情自身,悉欲安樂不欲受苦,如是致力便能得
W04n0033_p0049a20║樂離苦,彼於苦樂取捨,豈自不善巧,何待他人為作劬勞耶?答
W04n0033_p0049a21║曰:定須為作。彼諸有情,雖有欲離苦之心,而由煩惱自在,惟造
W04n0033_p0049a22║苦因,輪迴無盡,現見趣近惡趣之苦。雖欲安樂,而昧於安樂之
W04n0033_p0049a23║方便,愚癡之力,摧己安樂,如摧怨仇。於苦樂方便,顛倒住故。
W04n0033_p0049a24║是故於彼所有昧於苦樂方便之有情,匱乏安樂,具多痛苦,能以
W04n0033_p0049a25║增上生及決定勝之一切安樂,令其滿足,截一切痛苦之流,除一
W04n0033_p0049a26║切愚矼之暗,具如是作用之心,此外有何善法,可與相匹?成辦
W04n0033_p0049a27║一切利益,救護一切災害,有何親友能似彼乎?於一切應取捨
W04n0033_p0050a01║處,悉無倒教示,有何福德能似彼者?餘無能及,故於發菩提心,
W04n0033_p0050a02║應勵力也。
W04n0033_p0050a03║  辛四、讚修菩提心者。分三:
W04n0033_p0050a04║  壬一、大悲引發為不請友故應讚揚;壬二、略作利益尚應稱
W04n0033_p0050a05║歎,成辦一切利樂彌應讚揚;壬三、為勝福田故應讚揚。今初:
W04n0033_p0050a06║  或為受恩作酬報,彼亦尚應獲稱揚,
W04n0033_p0050a07║  況為眾生不請友,菩提薩埵何待言。
W04n0033_p0050a08║  於諸菩薩應當讚揚,世間之人於先曾施恩者,若能酬報,尚
W04n0033_p0050a09║或應稱揚,謂是能報恩之丈夫,況此菩薩,不待勸請,大悲引發,
W04n0033_p0050a10║善為成辦一切利益安樂,應受人天讚歎,何待言乎?
W04n0033_p0050a11║  壬二、略作利益尚應稱歎,成辦一切利樂彌應讚揚。
W04n0033_p0050a12║  於少有情作搏食,剎那施與一餔醊,
W04n0033_p0050a13║  輕心嗟來半日施,世人敬讚猶稱善。
W04n0033_p0050a14║  況於無邊諸有情,無上菩提大安樂,
W04n0033_p0050a15║  隨心所欲悉圓滿,恒時施與何待言。
W04n0033_p0050a16║  世人若於少數百十眾生,以下劣之物乃至一搏之食,於剎那
W04n0033_p0050a17║間暫時施與,加行下劣無恭敬意輕蔑而行,利益甚微,僅半日飽,
W04n0033_p0050a18║而為人敬仰,謂為善行大施主也。今於廣大福田無數有情,盡輪迴
W04n0033_p0050a19║際時劫長久,所施物殊勝,與以如來,無上無漏大樂饒益殊勝,
W04n0033_p0050a20║意樂所求悉皆圓滿,加行殷重具足恭敬,常時施與,應當敬仰更
W04n0033_p0050a21║何待言?是故凡有心者,於彼菩薩應當一心恭敬也。
W04n0033_p0050a22║  壬三、為勝福田故應讚揚。分三:
W04n0033_p0050a23║  癸一、於菩薩不應少毀謗之因;癸二、應修信心之因。癸三、
W04n0033_p0050a24║結成應頂禮皈依。今初:
W04n0033_p0050a25║  如是佛子大施主,若誰於彼起惡心,
W04n0033_p0050a26║  佛言隨其心念數,當墮泥犁爾許劫。
W04n0033_p0050a27║  似此能施一切利樂菩薩,是究竟施主,若誰有情慾於彼輕毀
W04n0033_p0051a01║損惱,起於惡心,是重罪之尤。若起惡心,《最極寂靜決定神變
W04n0033_p0051a02║經》云:「妙吉祥,若時菩薩於菩薩所,發起瞋心,發起慢心,其時
W04n0033_p0051a03║即彼自言我當經劫住於地獄,應當慎之。」故隨起惡心經幾剎那,
W04n0033_p0051a04║即應住地獄經爾許劫。是佛所說,於此應深留意。《信力發起手
W04n0033_p0051a05║印經》云:「縱令焚毀恒河沙數所有塔廟,不如於大乘勝解行地菩
W04n0033_p0051a06║薩起一念損惱之心,其罪猶大無數倍。」蓋諸佛由菩薩生,損佛之
W04n0033_p0051a07║因,故為重罪之尤。眾多經論,皆作如是說也。
W04n0033_p0051a08║  癸二、應修信心之因:
W04n0033_p0051a09║  若誰於彼生淨信,其果如前信轉增。
W04n0033_p0051a10║  然於彼菩薩,若人心極淨信,彼信心之果,視前說罪報之果,
W04n0033_p0051a11║倍復增多,隨其所起信心有幾許剎那,當享殊勝果報,劫數較彼
W04n0033_p0051a12║多無數倍。如《定不定趣入手印經》所說。
W04n0033_p0051a13║  癸三、結成應頂禮皈依。
W04n0033_p0051a14║  於諸佛子極珍重,罪垢不生善自增。
W04n0033_p0051a15║  誰具勝義妙寶心,於彼之身當敬禮。
W04n0033_p0051a16║  縱損彼者猶霑樂,安樂生處我皈依。
W04n0033_p0051a17║  於諸大菩薩,起惱害心欲令生苦,極當慎重,寧捨生命,勿起
W04n0033_p0051a18║瞋恚之心,善法自然增長。如論所言,似謂住瞋恚等於我無妨,
W04n0033_p0051a19║而於菩薩相續不應生起,故說當珍重令勿生起。而其義實謂諸
W04n0033_p0051a20║菩薩眾,寧捨生命亦不作惡,善法自然增長也。以此之故,若誰
W04n0033_p0051a21║補特伽羅發起勝義妙寶心者,於彼之身,應三門恭敬頂禮,如《忍
W04n0033_p0051a22║辱品》當說。《慈力王本生經》云:五藥叉飲菩薩身所餘之血,最
W04n0033_p0051a23║後果位,雖於菩薩而作損害,不唯不報以損害,且唯隨之出生安
W04n0033_p0051a24║樂,於彼安樂生處應當皈依也。
W04n0033_p0051a25║  總於顯密,不問由何而入,咸以發心為大乘入門。故於菩提
W04n0033_p0051a26║心應多方勵力令生。欲發心者,如前所說,應先修發心功德利
W04n0033_p0051a27║益,於彼功德,志心喜樂,猛利增長,修七支供及皈依,是開示菩
W04n0033_p0052a01║薩道次第之殊勝教典本論及《集學論》所說也。如是所說之功德
W04n0033_p0052a02║總攝為二,謂分位及究竟。初復分為二,謂不墮惡趣,能生善趣。
W04n0033_p0052a03║若發心者,先積眾多惡趣因,能令清淨,後積諸因,止不續造。先
W04n0033_p0052a04║所積善趣因增長廣大,新積諸因由菩提心發起無有窮盡。究竟
W04n0033_p0052a05║者,謂解脫及一切智等,亦依此心,易能成就。發心之前,若於求
W04n0033_p0052a06║得分位及究竟之功德利益,無一真誠無偽之欲心,則雖口說此等
W04n0033_p0052a07║功德由發心生當勤發心,仍屬空談,觀己身心極為顯明也。欲生
W04n0033_p0052a08║求得增上生及決定勝二者之欲心,當修中下士之意樂,次方趣入
W04n0033_p0052a09║修習慈悲為根本之菩提心也。
W04n0033_p0052a10║  結頌云:正知幸得圓滿有暇身,勵力勤修二種菩提心,為取
W04n0033_p0052a11║暇滿所依勝心要,先於發心功德應勤修。
W04n0033_p0052a12║  巳二、出品名:
W04n0033_p0052a13║  入菩薩行論廣解佛子津梁釋讚菩提心功德品第一竟。
  數位典藏國家型科技計畫----「台北版電子佛典集成之研究與建構」
Tel:(02)2498-0707#2254
E-mail:sraddhabala@gmail.com
Address:20842 台北縣金山鄉西勢湖2-6號 法鼓佛教學院