【經文資訊】大正新脩大藏經 第二十七冊 No. 1545《阿毘達磨大毘婆沙論》CBETA 電子佛典 V1.33 普及版
# Taisho Tripitaka Vol. 27, No. 1545 阿毘達磨大毘婆沙論, CBETA Chinese Electronic Tripitaka V1.33, Normalized Version
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T27n1545_p0531a17║
T27n1545_p0531a18║
T27n1545_p0531a19║
T27n1545_p0531a20║阿毘達磨大毘婆沙論卷第一百
T27n1545_p0531a21║三
T27n1545_p0531a22║
T27n1545_p0531a23║　　　　五百大阿羅漢等造
T27n1545_p0531a24║　　　　三藏法師玄奘奉　詔譯
T27n1545_p0531a25║智蘊第三中他心智納息第三之五
T27n1545_p0531a26║問六通中。幾是明非示導。幾是示導非明。
T27n1545_p0531a27║幾是明亦是示導。幾非明亦非示導耶。答
T27n1545_p0531a28║二通是明非示導。謂宿住隨念智證通。及死
T27n1545_p0531a29║生智證通。二通是示導非明。謂神境智證通。
T27n1545_p0531b01║及他心智證通。一通是明亦是示導。謂漏盡
T27n1545_p0531b02║智證通。一通非明亦非示導。謂天耳智證
T27n1545_p0531b03║通。問何故六通三是示導三非示導耶。答
T27n1545_p0531b04║現希有事令他信伏。引入正法故名示導。
T27n1545_p0531b05║三有此義餘三不然。謂若自說我能遠聞。
T27n1545_p0531b06║我能遠見。我能遠憶諸宿住事。他皆生疑為
T27n1545_p0531b07║虛為實。不即信伏。故非示導。曾聞有一居
T27n1545_p0531b08║士信外道法。屈請離繫親子及彼徒眾。來
T27n1545_p0531b09║赴其家供以飲食。離繫親子適入其家即
T27n1545_p0531b10║便微笑。居士怪問。師離掉舉何為笑耶。彼
T27n1545_p0531b11║遂答言。吾有妙德汝在家者豈盡知耶。於
T27n1545_p0531b12║是居士慇懃問之。彼便告曰奈末陀河側
T27n1545_p0531b13║有二獼猴。共鬥不已俱墮彼河為水漂溺。
T27n1545_p0531b14║吾為是事愍而笑之。居士讚言。甚為希有。
T27n1545_p0531b15║大師天眼清淨乃爾。食時既至居士念言。我
T27n1545_p0531b16║當因食驗彼虛實。便以飯覆臛先授與師。
T27n1545_p0531b17║以臛沃飯與彼弟子。時彼弟子受已即食師
T27n1545_p0531b18║獨不食。居士問言。大師何緣而獨不食。彼
T27n1545_p0531b19║言無臛如何食之。居士調言。奇哉天眼。乃能
T27n1545_p0531b20║遠見不能近觀。外道師徒時深愧恥。故天眼
T27n1545_p0531b21║等三非示導。自說遠聞及能遠憶。亦不令
T27n1545_p0531b22║他即信伏故。既不信伏如何可引令入正
T27n1545_p0531b23║法。是故此三皆非示導。若為示現神境智
T27n1545_p0531b24║通。變一為多變多為一。乃至梵世神力自
T27n1545_p0531b25║在。令多有情深心信伏引入正法故名示
T27n1545_p0531b26║導。若為示現他心智通。記說彼心思念差別
T27n1545_p0531b27║如所記說。皆實非虛令多有情。深心信伏
T27n1545_p0531b28║引入正法故名示導。若為示現漏盡智通。
T27n1545_p0531b29║隨其所宜教誡教授。速令見諦遠塵離垢。
T27n1545_p0531c01║於諸法中生淨法眼。展轉乃至諸漏永盡。
T27n1545_p0531c02║令多有情深心信伏。引入正法故名示導
T27n1545_p0531c03║問應為何等補特伽羅現神變事。答若於
T27n1545_p0531c04║佛法決定信者。及不信者不應為現。若不
T27n1545_p0531c05║定者應為現之引入正法。除此更無餘方
T27n1545_p0531c06║便故。云何知然。如契經說。一時佛在那
T27n1545_p0531c07║茶建他城側。周匝菴羅林中。有居士子名
T27n1545_p0531c08║雞筏多。來詣佛所頂禮雙足卻住一面而
T27n1545_p0531c09║白佛言。今此城中安隱豐樂。多諸人眾深心
T27n1545_p0531c10║信敬佛法僧寶。唯願世尊留一弟子恒
T27n1545_p0531c11║在此處。對諸沙門婆羅門等。時現神變示
T27n1545_p0531c12║過人法。令此城中信佛法者倍增堅信。令
T27n1545_p0531c13║暫往來諸不信者信受佛法。時佛告彼居士
T27n1545_p0531c14║子言。我曾不令諸弟子眾。對諸沙門婆羅
T27n1545_p0531c15║門等。現諸神變示過人法。然我常令諸弟
T27n1545_p0531c16║子眾。覆藏自善發露己惡。時居士子復白
T27n1545_p0531c17║佛言。若佛弟子對諸沙門婆羅門等。現神
T27n1545_p0531c18║變事示過人法。有何過患而佛不許。若佛
T27n1545_p0531c19║弟子覆藏自善發露己惡。有何功德而佛
T27n1545_p0531c20║許之。爾時世尊告居士子。我今問汝隨汝
T27n1545_p0531c21║意答。若我弟子對諸沙門婆羅門等。現神
T27n1545_p0531c22║變事變一為多變多為一。乃至梵世神力
T27n1545_p0531c23║自在。信佛法者見此事已。向不信者說
T27n1545_p0531c24║如是言。奇哉世尊諸聖弟子。能現如是甚
T27n1545_p0531c25║希有事。時不信者語信者言。此何希有。世
T27n1545_p0531c26║有明咒名健馱梨。善受持者亦能示現如
T27n1545_p0531c27║是幻惑。誰有智者現斯鄙事。佛告居士子。
T27n1545_p0531c28║於汝意云何。有不信者作如是言譏信
T27n1545_p0531c29║者不。居士子曰。實有斯事。世尊復告居士
T27n1545_p0532a01║子言。若我弟子記說他心思念差別。如所
T27n1545_p0532a02║記說皆實非虛。信佛法者知此事已。向
T27n1545_p0532a03║不信者說如是言。奇哉世尊諸聖弟子。乃
T27n1545_p0532a04║有如是甚希有事。時不信者語信者言此
T27n1545_p0532a05║何希有。世有明咒名剎尼迦。善受持者亦
T27n1545_p0532a06║能造作如是幻惑。誰有智者作斯鄙事
T27n1545_p0532a07║佛告居士子。於汝意云何。有不信者作如
T27n1545_p0532a08║是言譏信者不。居士子曰。實有斯事。爾時
T27n1545_p0532a09║世尊告居士子。若我弟子對諸沙門婆羅門
T27n1545_p0532a10║等。現神變事示過人法。有是過患故我不
T27n1545_p0532a11║許。若我弟子覆藏自善發露己惡。順賢聖
T27n1545_p0532a12║法世所稱譽。有斯功德故我許之。由此故
T27n1545_p0532a13║知決定信者及不信者。不應為現諸神變
T27n1545_p0532a14║事。若不定者應為現之。方便引令入佛正
T27n1545_p0532a15║法。
T27n1545_p0532a16║此契經中佛為居士子說三種示導。一神變
T27n1545_p0532a17║示導。二記心示導。三教誡示導。問何故名示
T27n1545_p0532a18║導。答示謂示現。導謂導引。現希有事引入
T27n1545_p0532a19║正法故名示導。如守門者立示導名。謂守
T27n1545_p0532a20║門者示現內事導引外人。示現外事導引
T27n1545_p0532a21║內人。示現內事導引外人者。謂彼侯王若
T27n1545_p0532a22║不澡浴寢食觀寶即便引現。示現外事導
T27n1545_p0532a23║引內人者。謂彼伺外貢獻珍奇殊方信物
T27n1545_p0532a24║引內人受。如是示現佛正法中微妙功德。
T27n1545_p0532a25║方便導引所化有情。令其趣入故名示導
T27n1545_p0532a26║此契經中復說。菩薩初中後夜各起通明。起
T27n1545_p0532a27║通明已明星出時。證得無上正等菩提。問何
T27n1545_p0532a28║緣菩薩初中後夜各起通明。答過殑伽沙後
T27n1545_p0532a29║身菩薩。將證大覺法應爾故。復次初中後
T27n1545_p0532b01║夜各起通明。欲令自身成法器故。復次欲
T27n1545_p0532b02║現神變了達事故。通能現神變。明能了
T27n1545_p0532b03║達事。故起通明。復次欲現安足遠作事故。
T27n1545_p0532b04║通現安足。明遠作事。故起通明。復次如無
T27n1545_p0532b05║間道解脫道故。通如無間道。明如解脫道。
T27n1545_p0532b06║故起通明。復次如見道修道故。通如見道。
T27n1545_p0532b07║明如修道。故起通明。復次欲顯善有漏無
T27n1545_p0532b08║覆無記。有漏無漏及無漏法現前有用。故起
T27n1545_p0532b09║通明。善有漏法者。謂神境智證通。及宿住隨
T27n1545_p0532b10║念智證通明。無覆無記法者。謂天眼智證及
T27n1545_p0532b11║天耳智證二通。有漏無漏法者。謂他心智證
T27n1545_p0532b12║通。無漏法者。謂漏盡智證通明。復次為欲
T27n1545_p0532b13║次第降伏魔怨。初中後夜各起通明。曾聞菩
T27n1545_p0532b14║薩知修苦行非真道已。遂受難陀難陀跋羅
T27n1545_p0532b15║姊妹所奉具十六德香蜜乳糜。食已身心安
T27n1545_p0532b16║隱有力。從吉祥人邊受吉祥草。詣菩提樹
T27n1545_p0532b17║下手自敷設。如婆蘇吉龍王盤身結加趺
T27n1545_p0532b18║坐。坐已便發堅固誓言。我若於此不盡諸
T27n1545_p0532b19║漏證得無上正等菩提誓當不起。爾時大
T27n1545_p0532b20║地大海諸山六種震動。如海輕船逐浪高
T27n1545_p0532b21║下。乃至他化自在天宮皆悉震動。猶如猛風
T27n1545_p0532b22║吹芭蕉葉。魔王驚懾觀動所因。遂見菩薩
T27n1545_p0532b23║坐菩提樹。端身不動誓取菩提。速出自宮
T27n1545_p0532b24║往菩薩所。謂菩薩曰。剎帝利子可起此座。
T27n1545_p0532b25║今濁惡時眾生剛強。定不能證無上菩提。
T27n1545_p0532b26║且應現受轉輪王位。我以七寶當相奉獻。
T27n1545_p0532b27║菩薩告曰。汝今所言如誘童子。日月辰星
T27n1545_p0532b28║可令墜落。山林大地可昇虛空。欲令我今
T27n1545_p0532b29║不取大覺起此座者定無是處。爾時魔王
T27n1545_p0532c01║告菩薩曰。汝若不用我軟美語。須臾令汝
T27n1545_p0532c02║見大怖事。作是語已雨花還宮遍告六天。
T27n1545_p0532c03║汝等速辦弓弩刀劍鬥輪罥索矛槊戟等諸
T27n1545_p0532c04║鬥戰具。我有大怨在菩提樹。當與汝等速
T27n1545_p0532c05║往伐之。菩薩爾時作如是念。與凡夫鬥尚
T27n1545_p0532c06║不可輕。況他化天大自在主。念已速修離
T27n1545_p0532c07║欲染道。離欲界染起初靜慮神境智通。化
T27n1545_p0532c08║作種種對敵勝具。魔軍若作鳥形來者。我
T27n1545_p0532c09║應化作貓狸形敵。魔軍若作貓狸形者。我
T27n1545_p0532c10║應化作狗狼形敵。魔軍若作狗狼形者。我
T27n1545_p0532c11║應化作豺豹形敵。魔軍若作豺豹形者。我
T27n1545_p0532c12║應化作虎形敵之。魔軍若作虎形來者。我
T27n1545_p0532c13║應化作師子敵之。魔軍若作師子形者。我
T27n1545_p0532c14║應化作龍麟敵之。魔軍若作龍麟來者。我
T27n1545_p0532c15║應化作猛火敵之。魔軍若作猛火來者。我
T27n1545_p0532c16║應化作暴雨敵之。魔軍若作暴雨來者。我
T27n1545_p0532c17║應化作大蓋敵之。如是敵類有無量種。復
T27n1545_p0532c18║化堅固吠琉璃臺。身雖處中而能遠見座前
T27n1545_p0532c19║地下。化作能發雷吼大種。作是化已復
T27n1545_p0532c20║自念言。勿我前生障他修善。遂起宿住隨
T27n1545_p0532c21║念智明。自見前生曾不障礙諸修善者。乃
T27n1545_p0532c22║以種種諸修善具而資助之。又自思惟。勿
T27n1545_p0532c23║我善業劣彼魔善。思已便見魔王前生。唯曾
T27n1545_p0532c24║設一無遮施會。於彼會中有一獨覺。由斯
T27n1545_p0532c25║善業今得生天。自見前生設無遮會。百千
T27n1545_p0532c26║萬億其數難知。於諸會中佛獨覺等百千萬
T27n1545_p0532c27║億數亦難知。復自思惟。我布施福尚不與
T27n1545_p0532c28║彼而共格量。況戒定等無量善業彼皆絕分。
T27n1545_p0532c29║作是念已。端身正意儼然而坐。於後魔王
T27n1545_p0533a01║將三十六俱胝魔軍。各現種種可畏形相。執
T27n1545_p0533a02║持戰具色類無邊。遍三十六踰繕那量。俱時
T27n1545_p0533a03║奔趣菩提樹下。爾時菩薩告魔王言。汝昔
T27n1545_p0533a04║但設一大施會神用尚然。我於往昔設無
T27n1545_p0533a05║遮會。百千萬億其數難知。況餘功德汝皆絕
T27n1545_p0533a06║分。何緣來此欲相惱耶。時惡魔王謂菩薩
T27n1545_p0533a07║曰。我之功德以汝為證。汝之功德誰復證
T27n1545_p0533a08║耶。菩薩遂伸相好嚴手擊座前地。時彼地
T27n1545_p0533a09║下雷吼六種震大音聲。魔軍既聞驚駭退
T27n1545_p0533a10║散。知己非敵各自還宮。菩薩所成業生眼
T27n1545_p0533a11║耳但極聞見一踰繕那魔軍既遠。欲聞其聲
T27n1545_p0533a12║有何評論。遂起天耳既聞聲已。欲觀彼
T27n1545_p0533a13║色為何所作。復起天眼既見色已。欲知
T27n1545_p0533a14║其心當何思念。起他心通知帝釋天眾心
T27n1545_p0533a15║生慶喜。魔王眷屬心生嫉惱。菩薩於是復
T27n1545_p0533a16║審思惟。魔黨何緣起斯惡事。知起惡事皆
T27n1545_p0533a17║緣五欲。耽著五欲皆由煩惱。既厭煩惱遂
T27n1545_p0533a18║盡諸漏。證得無上正等菩提。故欲次第降
T27n1545_p0533a19║伏魔怨。初中後夜各起通明。
T27n1545_p0533a20║諦現觀時於何最初而得證淨。佛耶法耶僧
T27n1545_p0533a21║耶。問何故作此論。答為止他宗顯正理
T27n1545_p0533a22║故。謂或有說。於四聖諦一時現觀如分別
T27n1545_p0533a23║論者。問彼何故作是說。答彼依契經。如世
T27n1545_p0533a24║尊說。若於苦諦無有疑惑。於集滅道諦亦
T27n1545_p0533a25║無有疑惑。既於四諦頓無疑惑。故知現觀
T27n1545_p0533a26║定頓非漸。為遮彼意顯現觀時。於四聖
T27n1545_p0533a27║諦定漸非頓。若不爾者便違契經。如契經
T27n1545_p0533a28║說。給孤獨長者來詣佛所。頂禮佛足白佛
T27n1545_p0533a29║言。世尊。諸瑜伽師。於四聖諦為頓現觀為
T27n1545_p0533b01║漸現觀。佛告居士。諸瑜伽師。於四聖諦定
T27n1545_p0533b02║漸現觀。如漸登上四桄梯法。問若於四諦
T27n1545_p0533b03║漸現觀者。云何釋通分別論者所引契經。答
T27n1545_p0533b04║彼所引經應作是說。若於道諦無有疑惑。
T27n1545_p0533b05║於苦集滅諦亦無有疑惑。而不作是說者
T27n1545_p0533b06║應知有別意趣。謂彼經說已得果者。若於
T27n1545_p0533b07║苦諦無有疑惑。於餘三諦亦無疑惑。迷
T27n1545_p0533b08║四諦疑皆已斷故。尊者世友作如是說。彼
T27n1545_p0533b09║經意說。疑不現行。謂瑜伽師。若於苦諦已
T27n1545_p0533b10║入現觀無有疑惑。於餘三諦所有疑惑得
T27n1545_p0533b11║雖未斷而永不行。於彼已得非擇滅故。大
T27n1545_p0533b12║德說曰。若初得入正性離生。於諸諦寶皆
T27n1545_p0533b13║名現信。問彼大德亦說於四聖諦得現觀
T27n1545_p0533b14║時漸而非頓。今何故作是說。答彼說若住
T27n1545_p0533b15║苦法忍時。若於四諦不皆得信必無住義。
T27n1545_p0533b16║如持泥器至重閣上投之於地。未至地
T27n1545_p0533b17║頃器雖未破必當破故亦得破名。此亦如
T27n1545_p0533b18║是。是故為止他宗所說及顯正理故作斯
T27n1545_p0533b19║論。
T27n1545_p0533b20║此中佛者。謂佛身中諸無學法。緣彼無漏信
T27n1545_p0533b21║名佛證淨。此中法者。謂獨覺身中三無漏根
T27n1545_p0533b22║等學無學法。菩薩身中二無漏根等諸學法。
T27n1545_p0533b23║及苦集滅三諦緣彼無漏信名法證淨。此中
T27n1545_p0533b24║僧者。謂聲聞身中學無學法。緣彼無漏信
T27n1545_p0533b25║名僧證淨。諸無漏戒名戒證淨。自性淨故依
T27n1545_p0533b26║證起故亦名證淨。
T27n1545_p0533b27║若苦集滅現觀時於法最初得證淨。道現觀
T27n1545_p0533b28║時於佛法僧最初得證淨。此中苦現觀時於
T27n1545_p0533b29║法最初得證淨者。謂即於苦法得無漏信。
T27n1545_p0533c01║脅尊者言。爾時於苦信有過患。亦於苦滅
T27n1545_p0533c02║信有勝利。謂此苦滅極為淨妙。如是下賤
T27n1545_p0533c03║鄙穢苦滅甚為快哉。集現觀時於法最初得
T27n1545_p0533c04║證淨者。謂即於集法得無漏信。脅尊者言。
T27n1545_p0533c05║爾時於集信有過患。亦於集滅信有勝
T27n1545_p0533c06║利。謂此集滅極為淨妙。如是下賤鄙穢集滅
T27n1545_p0533c07║甚為快哉。滅現觀時於法最初得證淨者。
T27n1545_p0533c08║謂即於滅法得無漏信。信滅勝利極為淨
T27n1545_p0533c09║妙。謂有漏法畢竟寂滅甚為快哉。問於三聖
T27n1545_p0533c10║諦得現觀時。一一皆得二種證淨。謂信與
T27n1545_p0533c11║戒何故此中唯說得信。答應說得二而不
T27n1545_p0533c12║說者。應知此中是有餘說。復次此中非但
T27n1545_p0533c13║問誰得幾證淨。而問誰得幾緣何寶證淨。
T27n1545_p0533c14║戒無所緣雖得不說。有作是說。於法最
T27n1545_p0533c15║初得證淨者。不說唯得緣法證淨。但說
T27n1545_p0533c16║於法而得證淨。信戒俱因法寶得故。皆得
T27n1545_p0533c17║名法證淨。道現觀時於佛法僧最初得證
T27n1545_p0533c18║淨者。外國諸師作如是說。道現觀時。三剎
T27n1545_p0533c19║那頃即現在信及隨轉戒。應知具有四證淨
T27n1545_p0533c20║義。謂即此信緣佛身中無學法故名佛證
T27n1545_p0533c21║淨此信復緣獨覺身中學無學法。菩薩身中
T27n1545_p0533c22║諸學法故名法證淨。此信復緣聲聞身中無
T27n1545_p0533c23║漏法故名僧證淨。此隨轉戒名戒證淨。評
T27n1545_p0533c24║曰彼不應作是說。時現在信總緣三乘無
T27n1545_p0533c25║漏法故。唯是雜緣法證淨攝。然即此信現在
T27n1545_p0533c26║前時。亦修未來多剎那信。於此無量剎那信
T27n1545_p0533c27║中。若有唯緣佛無學法名佛證淨。若有唯
T27n1545_p0533c28║緣獨覺菩薩無漏法者。是不雜緣法證淨攝。
T27n1545_p0533c29║若有唯緣聲聞身中學無學法名僧證淨。
T27n1545_p0534a01║若有雜緣佛及獨覺菩薩身中無漏法者。若
T27n1545_p0534a02║有雜緣佛及聲聞無漏法者。若有雜緣獨覺
T27n1545_p0534a03║菩薩聲聞身中無漏法者。若有雜緣佛及獨
T27n1545_p0534a04║覺菩薩聲聞無漏法者。皆是雜緣法證淨攝。
T27n1545_p0534a05║現在未來信隨轉戒是戒證淨。如見道位道
T27n1545_p0534a06║現觀時三剎那頃。道類智時應知亦爾。有差
T27n1545_p0534a07║別者。三剎那時。唯修緣道諸信及戒。道類
T27n1545_p0534a08║智時。修緣四諦諸信及戒。
T27n1545_p0534a09║問滅道二諦是清淨事是可信處。現觀此時
T27n1545_p0534a10║可得證淨。苦集二諦是雜染事非可信處。
T27n1545_p0534a11║是諸煩惱顛倒惡行所依止故。現觀彼時如
T27n1545_p0534a12║何亦得證淨。答由二緣故而得證淨。一由
T27n1545_p0534a13║可信。二由可求。於滅道諦具由二緣而得
T27n1545_p0534a14║證淨。於苦集諦但由一緣而得證淨。謂是
T27n1545_p0534a15║可信而非可求。如人掘鑿有寶等處。彼於
T27n1545_p0534a16║是處有信有求。若人掘鑿無寶等處。彼於
T27n1545_p0534a17║是處有信無求。是處雖無寶水等物。然有
T27n1545_p0534a18║所為而掘鑿之。此亦如是故無有失。尊者
T27n1545_p0534a19║妙音作如是說。諸瑜伽師。先見苦集有過
T27n1545_p0534a20║患故。後於滅道見有勝利。謂此滅道極為
T27n1545_p0534a21║淨妙。永息能除如是穢惡苦集諦故。由此
T27n1545_p0534a22║行者於苦集諦雖無所求亦得證淨。脅尊
T27n1545_p0534a23║者曰。諸瑜伽師。為苦集諦之所逼惱。故於
T27n1545_p0534a24║滅道見有勝利。譬如有人風雨所逼。便
T27n1545_p0534a25║見室蓋是可歸依。故於苦集雖無所求
T27n1545_p0534a26║亦得證淨。
T27n1545_p0534a27║諸瑜伽師。皆於滅諦由二緣故而得證淨。
T27n1545_p0534a28║一由可信。二由可求。非於道諦皆由二緣
T27n1545_p0534a29║而得證淨。謂隨信行者於隨信行。隨法行道
T27n1545_p0534b01║俱由二緣而得證淨。隨法行者於隨法行
T27n1545_p0534b02║道。具由二緣而得證淨。於隨信行道但由
T27n1545_p0534b03║一緣而得證淨。謂是可信非所求故。信勝
T27n1545_p0534b04║解者。於信勝解及見至道。俱由二緣而得
T27n1545_p0534b05║證淨。若見至者。於見至道具由二緣而得
T27n1545_p0534b06║證淨。於信勝解道但由一緣而得證淨。謂
T27n1545_p0534b07║是可信非所求故。時解脫者。於時解脫及
T27n1545_p0534b08║不時解脫道。俱由二緣而得證淨。不時解
T27n1545_p0534b09║脫者。於不時解脫道。具由二緣而得證淨。
T27n1545_p0534b10║於時解脫道。但由一緣而得證淨。謂是可
T27n1545_p0534b11║信非所求故。聲聞乘者。於三乘道皆由二
T27n1545_p0534b12║緣而得證淨。獨覺乘者。於自上乘道俱由
T27n1545_p0534b13║二緣而得證淨於聲聞乘道。但由一緣而
T27n1545_p0534b14║得證淨。謂是可信非所求故。諸佛乘者。於
T27n1545_p0534b15║佛乘道具由二緣而得證淨。於二乘道但
T27n1545_p0534b16║由一緣而得證淨。謂是可信非所求故。
T27n1545_p0534b17║問若緣舍利子身中無學法起無漏信。為
T27n1545_p0534b18║是法證淨。為是僧證淨耶。設爾何失。若是
T27n1545_p0534b19║法證淨者彼緣聲聞無學法起如何名法證
T27n1545_p0534b20║淨。若是僧證淨者。云何獨一補特伽羅而得
T27n1545_p0534b21║名眾。答應作是說。是僧證淨。問彼既獨一
T27n1545_p0534b22║如何名僧。答彼舍利子聲聞乘中最尊勝故。
T27n1545_p0534b23║雖是獨一補特伽羅而僧證淨。依法建立非
T27n1545_p0534b24║數取趣。緣聲聞乘無學法起無漏信故。非
T27n1545_p0534b25║無漏信緣假有情。
T27n1545_p0534b26║若依未至定未曾得佛證淨現在前時。現在
T27n1545_p0534b27║修二證淨。未來修四證淨。曾得佛證淨現在
T27n1545_p0534b28║前時。現在修二證淨。未來無。乃至依第四靜
T27n1545_p0534b29║慮應知亦爾。若依無色定未曾得佛證淨現
T27n1545_p0534c01║在前時。現在修一證淨。未來修四證淨。曾
T27n1545_p0534c02║得佛證淨現在前時。現在修一證淨。未來無。
T27n1545_p0534c03║如佛證淨。應知餘三證淨亦爾。有差別者。
T27n1545_p0534c04║無色定中無戒證淨。
T27n1545_p0534c05║問云何建立四證淨耶。為以自體。為以所
T27n1545_p0534c06║緣。若以自體唯應有二。謂信及戒。若以所
T27n1545_p0534c07║緣唯應有三。謂佛法僧證淨。戒無所緣故。
T27n1545_p0534c08║答應作是說。亦以自體。亦以所緣。而建立
T27n1545_p0534c09║四證淨。謂以自體建立戒證淨。戒無所緣
T27n1545_p0534c10║故以所緣建立餘三證淨。信緣三寶故如
T27n1545_p0534c11║以自體以所緣建立。以自體以三寶以
T27n1545_p0534c12║自體以隨念建立應知亦爾。是名證淨自
T27n1545_p0534c13║性我物自體相分本性。已說自性所以今當
T27n1545_p0534c14║說。問何故名證淨。證淨是何義。答淨謂信
T27n1545_p0534c15║戒離垢穢故。於四聖諦別別觀察。別別籌
T27n1545_p0534c16║量。別別覺證。而得此淨故名證淨。脅尊者
T27n1545_p0534c17║曰。此應名不壞。淨言不壞者。不為不信
T27n1545_p0534c18║及諸惡戒所破壞故。淨謂清淨信是心之清
T27n1545_p0534c19║淨相故。戒是大種清淨相故。尊者世友作如
T27n1545_p0534c20║是說。此應名不斷淨。謂得此已無有沙門
T27n1545_p0534c21║婆羅門等力能引奪令斷壞故。如契經說。
T27n1545_p0534c22║是名見為根信證智相應。世間沙門婆羅門
T27n1545_p0534c23║等不能引奪令其斷壞。大德說曰。若於佛
T27n1545_p0534c24║法不能觀察籌量覺證。所得信戒易可動
T27n1545_p0534c25║轉如水上船。若於佛法能審觀察籌量覺
T27n1545_p0534c26║證。所得信戒不可動轉猶如帝幢故。此正
T27n1545_p0534c27║應名不動淨。尊者妙音作如是說。如是四
T27n1545_p0534c28║種應名見淨見四聖諦。得此淨故或應名
T27n1545_p0534c29║慧淨聖慧俱轉故。
T27n1545_p0535a01║問何故世尊先說佛證淨。乃至後說戒證
T27n1545_p0535a02║淨耶。答若作是說。隨順文詞次第法故。復
T27n1545_p0535a03║次隨順說者受者持者次第法故復次佛是能
T27n1545_p0535a04║說故應先。信法是所說故應次。信僧是所為
T27n1545_p0535a05║故應次。信戒是僧所住故最後說。復次佛如
T27n1545_p0535a06║良醫故應先。信法如無病故應次。信僧如
T27n1545_p0535a07║看病者故應次。信戒如妙藥故最後說。復
T27n1545_p0535a08║次佛如商主能示道路故應先。信法如寶
T27n1545_p0535a09║渚是正所趣故應次。信僧如商侶能為助
T27n1545_p0535a10║伴故應次。信戒如資糧能正任持故最後
T27n1545_p0535a11║說。復次佛如船師故應先。信法如彼岸故
T27n1545_p0535a12║應次。信僧如同載故應次。信戒如船筏故
T27n1545_p0535a13║最後說。由此等緣此四證淨如是次第。如
T27n1545_p0535a14║契經說。聖所愛戒不破不穿不雜不穢。聖
T27n1545_p0535a15║所受用非凡所取。智者所讚能善究竟能善
T27n1545_p0535a16║引發。問何故名為聖所愛戒。答是諸功德所
T27n1545_p0535a17║依處故。謂諸聖者愛樂功德故愛此戒。如人
T27n1545_p0535a18║愛寶亦愛寶器。如是聖者愛樂清淨菩提
T27n1545_p0535a19║分法功德寶故。亦愛如是所依戒器復次
T27n1545_p0535a20║聖者憎惡諸破戒惡戒。能對治破戒惡故聖
T27n1545_p0535a21║者愛之。復次聖者憎惡諸嶮惡趣戒。能超
T27n1545_p0535a22║越嶮惡趣故聖者愛之。復次聖者憎惡生死
T27n1545_p0535a23║流轉戒能超越生死流轉故聖者愛之。復
T27n1545_p0535a24║次聖者愛涅槃。戒能趣涅槃故聖者愛之。
T27n1545_p0535a25║如契經說。戒能展轉趣向涅槃。聖者愛樂。
T27n1545_p0535a26║問不破不穿不雜不穢。如是四句有何差別。
T27n1545_p0535a27║有說無別。如是四種。聲雖有異義無別
T27n1545_p0535a28║故。如集異門論說。於此諸戒恒作恒轉。勸
T27n1545_p0535a29║作勸轉。亦名不破。亦名不穿。亦名不雜。亦
T27n1545_p0535b01║名不穢。故知此四聲異義同。有說此四亦
T27n1545_p0535b02║有差別。謂名即差別。此名不破此名不穿
T27n1545_p0535b03║此名不雜此名不穢。復次於初犯聚不違
T27n1545_p0535b04║越故名不破。於第二犯聚不違越故名不
T27n1545_p0535b05║穿。於第三第四犯聚不違越故名不雜。於
T27n1545_p0535b06║第五犯聚不違越故名不穢。復次不違越
T27n1545_p0535b07║故名不破。不依貪故名不穿。不依瞋故
T27n1545_p0535b08║名不雜。不依癡故名不穢。復次不違越故
T27n1545_p0535b09║名不破。依無貪故名不穿。依無瞋故名
T27n1545_p0535b10║不雜。依無癡故名不穢。復次不違越故名
T27n1545_p0535b11║不破。依奢摩他故名不穿。依毘缽舍那故
T27n1545_p0535b12║名不雜。能斷煩惱故名不穢。復次不違越
T27n1545_p0535b13║故名不破。不為惡尋所損壞故名不穿。自
T27n1545_p0535b14║體堅住故名不雜。極清淨故名不穢。復次自
T27n1545_p0535b15║性堅強故名不破。遠離非所行故名不穿。
T27n1545_p0535b16║非犯戒惡所間雜故名不雜。不捨善意樂
T27n1545_p0535b17║故名不穢。此中復說。聖所受用者。是諸功
T27n1545_p0535b18║德所依止故。非凡所取者。非諸異生執此
T27n1545_p0535b19║淨戒為真道故。智者所讚者。佛及弟子所
T27n1545_p0535b20║稱譽故。能善究竟者。俱時圓滿故。能善引發
T27n1545_p0535b21║者。能招愛果故。
T27n1545_p0535b22║如契經說。有大龍象以信為手。以捨為
T27n1545_p0535b23║牙。以慧為頭。以念為頸。於其兩肩擔集
T27n1545_p0535b24║善法。問何故世尊說信為手。答取善法故。
T27n1545_p0535b25║如象有手能取有情無情數物。如是聖者
T27n1545_p0535b26║有信手故。能取種種微妙善法。是故世尊
T27n1545_p0535b27║說信為手。
T27n1545_p0535b28║如契經說。苾芻當知。天中時時有四聲起。
T27n1545_p0535b29║云何為四。謂若此間有聖弟子成就多住
T27n1545_p0535c01║佛證淨者。爾時成就佛證淨。天歡喜踊躍高
T27n1545_p0535c02║聲唱言。我先成就佛證淨故而來生此。今
T27n1545_p0535c03║聖弟子成就多住佛證淨故。亦當生我眾
T27n1545_p0535c04║同分中。與我為伴甚為快哉。成就多住餘
T27n1545_p0535c05║三證淨廣說亦爾。問此聖弟子及彼諸天。皆
T27n1545_p0535c06║具成就四種證淨。何故說有成就多住身證
T27n1545_p0535c07║淨者。乃至說有成就多住戒證淨者。答依
T27n1545_p0535c08║修加行入法時說。謂或有行者求佛證淨。
T27n1545_p0535c09║勤修加行而入聖道。乃至或有行者。求戒
T27n1545_p0535c10║證淨勤修加行。而入聖道故作是說。復次
T27n1545_p0535c11║依多愛樂作意而說。謂或有行者多分愛
T27n1545_p0535c12║樂緣佛作意。乃至或有行者多分愛樂。緣
T27n1545_p0535c13║戒作意故作是說。
T27n1545_p0535c14║如契經說。佛告苾芻。若有信樂汝所說者。
T27n1545_p0535c15║汝當哀愍方便為說四種證淨。勸令安住
T27n1545_p0535c16║以自調伏。所以者何。諸四大種可令變異。
T27n1545_p0535c17║成就如是四證淨者終無變異。問世尊何
T27n1545_p0535c18║故說此契經。答示說法師說法儀故。謂有
T27n1545_p0535c19║說者。不知受者是器非器。輕爾為說令彼
T27n1545_p0535c20║受者。或生輕慢或生怯怖空無所得。故世
T27n1545_p0535c21║尊說。若有信樂汝所說者。汝當哀愍方便
T27n1545_p0535c22║為說。勿得輕爾。復次示報恩者真報恩故。
T27n1545_p0535c23║如餘經說。苾芻當知。若有孝子一肩擔父。
T27n1545_p0535c24║一肩擔母。經於百年處處遊歷。猶非真實
T27n1545_p0535c25║報父母恩。若有孝子能勸父母。於佛法僧
T27n1545_p0535c26║因果等法。未信者信信者增長。無淨戒者勸
T27n1545_p0535c27║受持戒。有慳貪者勸行惠施。無勝慧者
T27n1545_p0535c28║勸修勝慧。令善安住以自調伏。乃名真實
T27n1545_p0535c29║報父母恩。故此經中教為說法。問諸佛法中
T27n1545_p0536a01║有無量種功德法寶。皆應為他方便宣說。
T27n1545_p0536a02║何故於此獨令為說四證淨耶。答應知此
T27n1545_p0536a03║中證淨為首。總令為說諸功德寶。脅尊者
T27n1545_p0536a04║曰。此中世尊。以證淨聲說諸聖道。謂諸聖
T27n1545_p0536a05║道或是相應。或是俱有。若說信應知總說
T27n1545_p0536a06║相應聖道。若說戒應知總說俱有聖道。復
T27n1545_p0536a07║次此中略顯初入法門。謂佛法中諸功德寶。
T27n1545_p0536a08║或是色法或非色法。若說戒應知總說是色
T27n1545_p0536a09║法寶。若說信應知總說非色法。寶。如色非
T27n1545_p0536a10║色如是相應不相應有所依無所依。有所
T27n1545_p0536a11║緣無所緣。有行相無行相。有警覺無警
T27n1545_p0536a12║覺。是根非根等應知亦爾。復次此四證淨有
T27n1545_p0536a13║不壞相及清淨相故偏說之。復次依四證淨
T27n1545_p0536a14║所引等流。設施殊勝四沙門果故偏說之。
T27n1545_p0536a15║復次此四證淨能止惡趣及貧窮怖故偏說
T27n1545_p0536a16║之。以戒能止惡趣怖。信能止貧窮怖故。雖
T27n1545_p0536a17║無漏信戒不招異熟果。而無漏信戒必與有
T27n1545_p0536a18║漏信戒互相引發故。能遮止二種怖畏。復次
T27n1545_p0536a19║為欲方便導引可化外道有情入佛法故。
T27n1545_p0536a20║謂諸苾芻或有親屬。先為外道以親愛故
T27n1545_p0536a21║來相慰問。時諸苾芻不護彼意。讚歎佛法
T27n1545_p0536a22║毀訾外道。令彼瞋恨轉遠佛法。故世尊說
T27n1545_p0536a23║汝等苾芻。無力無畏大悲等德。不知有情根
T27n1545_p0536a24║欲性行。不應輕爾為他說法。若有信樂汝
T27n1545_p0536a25║所說者。汝當哀愍方便為說四種證淨。勸
T27n1545_p0536a26║令安住以自調伏。所以者何。諸四大種可
T27n1545_p0536a27║令變異。成就如是四證淨者終無變異。問
T27n1545_p0536a28║一切法性皆無變異。何故唯說四大種耶。
T27n1545_p0536a29║答欲以四法顯四法故。復次諸瑜伽師。先
T27n1545_p0536b01║觀大種無變異相。後觀諸法性不變異。心便
T27n1545_p0536b02║歡悅故偏說之。復次以四大種能持一切
T27n1545_p0536b03║情非情法故偏說之。復次以四大種能持
T27n1545_p0536b04║一切生死流轉故偏說之。復次以四大種
T27n1545_p0536b05║能持五蘊令不斷絕故偏說之。復次諸外
T27n1545_p0536b06║道說大種有五其性常住。為對彼故佛說
T27n1545_p0536b07║唯四而是無常。假使大種汝執為常可令變
T27n1545_p0536b08║異。得證淨者終無變異。
T27n1545_p0536b09║如契經說。未生怨王能成就無根信。問諸有
T27n1545_p0536b10║為法。無不有根。何故說彼信無根耶。答此
T27n1545_p0536b11║信無有見道根故。如契經說。是名見為根
T27n1545_p0536b12║信證智相應。謂未生怨所成就信不依見
T27n1545_p0536b13║道故名無根。然彼信心堅固難壞。如依見
T27n1545_p0536b14║道。復次未生怨王所成就信不可改易。如
T27n1545_p0536b15║無漏信而無有根。諸無漏信依無漏根。以
T27n1545_p0536b16║無漏智無漏善根為根本故。復次此信無
T27n1545_p0536b17║有同類因故說名無根。謂無始來未得如
T27n1545_p0536b18║是堅強信故。譬如有樹依他莖生自既無
T27n1545_p0536b19║根名無根樹。復次未生怨王所成就信。自
T27n1545_p0536b20║性堅固不由親近佛及弟子。乃能發生故
T27n1545_p0536b21║名無根。由此信力若乘象馬若在高樓。遙
T27n1545_p0536b22║見世尊即便投下頂禮雙足。由堅信力或
T27n1545_p0536b23║佛威神無所傷損。復次未生怨王所成就
T27n1545_p0536b24║信未免惡趣故名無根。彼後命終暫墮地
T27n1545_p0536b25║獄受少苦已方生天故。
T27n1545_p0536b26║說一切有部發智大毘婆沙論卷第一百三