阿毘達磨大毘婆沙論卷第一
五百大阿羅漢等造
Compiled by Five Hundred Great Arhats
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
阿毘達磨發智大毘婆沙論序
問誰造此論。答佛世尊。所以者何。以一切種所知法性甚深微妙。非佛世尊一切智者。誰能究竟等覺開示。若爾此中誰問誰答。或有說者。尊者舍利子問。佛世尊答。復有說者。五百阿羅漢問。佛世尊答。有作是說。諸天神問。佛世尊答。有餘師說。化苾芻問。佛世尊答。所以者何。諸佛法爾所知法性。於諸世間定應開示。然無問者。爾時世尊化作苾芻。形容端正眾所樂見。剃除鬚髮服僧伽胝。令彼請問佛世尊答。猶如徵問義品因緣。問若爾此論何故傳言。尊者迦多衍尼子造。答由彼尊者受持演說廣令流布。是故此論名稱歸彼。然是佛說。復有說者。此論即彼尊者迦多衍尼子造。問豈不前言以一切種所知法性甚深微妙。非佛世尊一切智者誰能究竟等覺開示。云何彼尊者能造此論耶。答以彼尊者亦有微妙甚深猛利善巧覺慧。善知諸法自相共相。通達文義及前後際。善解三藏離三界染成就三明。具六神通及八解脫。得無礙解。獲妙願智。曾於過去五百佛所。積修梵行發弘誓願。我於未來釋迦牟尼佛般涅槃後造阿毘達磨。故如是說。一切如來應正等覺弟子眾中。法爾皆有二大論師任持正法。若在世時如尊者舍利子。若般涅槃後如尊者迦多衍尼子。故彼尊者以願智力觀法所益而造此論。問若爾佛說阿毘達磨。何者是耶。答世尊在世於處處方邑。為諸有情以種種論道。分別演說阿毘達磨。佛涅槃後或在世時。諸聖弟子以妙願智。隨順纂集別為部類。是故尊者迦多衍尼子佛去世後。亦以妙願智隨順纂集造發智論。謂於佛說諸論道中安立章門。摽舉略頌造別納息制總蘊名。謂集種種異相論道。制為雜蘊。集結論道制為結蘊。集智論道制為智蘊。集業論道制為業蘊。集大種論道制為大種蘊。集根論道制為根蘊。集定論道。制為定蘊。集見論道制為見蘊。猶如一切鄔拕南頌。皆是佛說。謂佛世尊於處處方邑。為種種有情隨宜宣說。佛去世後大德法救。展轉得聞隨順纂集制立品名。謂集無常頌立為無常品。乃至集梵志頌立為梵志品。此亦如是。阿毘達磨本是佛說。亦是尊者隨順纂集。又若佛說若弟子說不違法性。世尊皆許苾芻受持。故彼尊者展轉得聞。或願智力觀察纂集。為令正法久住世故制造此論。
Who composed this treatise? The Buddha, the World-Honored One. Why is that? Because the nature of all knowable phenomena is profound and subtle. Who other than the Buddha, the All-Knowing One, could fully realize and expound it?
If so, who asked and who answered in this treatise? Some say Venerable Shariputra asked, and the Buddha answered. Others say the five hundred arhats asked, and the Buddha answered. Some say the heavenly beings asked, and the Buddha answered. Other teachers say a manifested bhikkhu asked, and the Buddha answered. Why? Because the nature of phenomena known by the Buddhas should certainly be revealed to the world, yet no one was asking. At that time, the World-Honored One manifested a bhikkhu—graceful in appearance, pleasing to behold, with shaved head and beard, wearing monastic robes—and had him ask the question, to which the Buddha replied. This is similar to the circumstances of the inquiry into the meaning of the verses.
If so, why is it traditionally said that Venerable Katyayaniputra composed this treatise? Because that venerable upheld, expounded, and widely propagated it, hence the treatise is attributed to him. Yet it is truly the Buddha’s teaching.
Others say this treatise was indeed composed by Venerable Katyayaniputra. But didn’t it say earlier that the nature of all knowable phenomena is profound and subtle, and only the Buddha, the All-Knowing One, could fully realize and expound it? How could that venerable compose this treatise? Because that venerable also possessed profound, subtle, sharp, and skillful wisdom. He thoroughly understood the specific and general characteristics of phenomena, comprehended their meaning and sequence, mastered the three baskets of teachings, was free from the defilements of the three realms, attained the three insights, possessed the six supernatural powers and the eight liberations, gained unimpeded understanding, and achieved sublime vow-wisdom. In the past, he cultivated pure conduct at the feet of five hundred Buddhas and made a great vow: “After the final nirvana of Shakyamuni Buddha, I will compose the Abhidharma.”
Thus it is said: Among the disciples of all Tathagatas, the Rightly and Perfectly Enlightened Ones, there are always two great masters of the teachings who uphold the true Dharma. During the Buddha’s lifetime, it was Venerable Shariputra; after the Buddha’s final nirvana, it was Venerable Katyayaniputra. Therefore, that venerable, using his vow-wisdom, observed the benefit of the Dharma and composed this treatise.
If so, which parts of the Abhidharma were spoken by the Buddha? During his lifetime, the World-Honored One, in various places and towns, expounded the Abhidharma through diverse discourses for the sake of sentient beings. After the Buddha’s nirvana—or even during his lifetime—the noble disciples, with their sublime vow-wisdom, compiled and organized these teachings into distinct categories. Thus, after the Buddha’s passing, Venerable Katyayaniputra also used his sublime vow-wisdom to compile and compose the *Jñānaprasthāna* treatise. He established chapters and headings, composed concise verses, arranged specific sections, and designated general collections. For example: - He compiled discourses on various topics into the *Miscellaneous Collection*. - He compiled discourses on bonds into the *Bonds Collection*. - He compiled discourses on wisdom into the *Wisdom Collection*. - He compiled discourses on karma into the *Karma Collection*. - He compiled discourses on great elements into the *Great Elements Collection*. - He compiled discourses on faculties into the *Faculties Collection*. - He compiled discourses on concentration into the *Concentration Collection*. - He compiled discourses on views into the *Views Collection*.
Just as all the *Udāna* verses were spoken by the Buddha—expounded by the World-Honored One in various places for the benefit of diverse beings—after the Buddha’s passing, the great elder Dharmatrāta, having heard them transmitted, compiled them and assigned chapter names. For instance, he gathered verses on impermanence into the *Impermanence Chapter*, and verses on brahmins into the *Brahmins Chapter*. Similarly, the Abhidharma is originally the Buddha’s teaching, yet it was compiled by the venerable.
Moreover, whether spoken by the Buddha or by his disciples, if it does not contradict the nature of reality, the World-Honored One permits bhikkhus to uphold it. Therefore, that venerable, having heard it through transmission or observed it with vow-wisdom, compiled this treatise to ensure the true Dharma endures in the world.
復次諸佛出世皆說三藏。謂素怛纜。毘㮈耶。阿毘達磨。如是三藏有何差別。或有說者。無有差別。所以者何。一切佛教從一智海之所生故。隨一覺池之所出故。等力無畏所攝受故。同一大悲所等起故。復有說者。亦有差別。且名即差別。謂此名素怛纜。此名毘㮈耶。此名阿毘達磨。復次依處亦有差別。謂若依增上心論道是素怛纜。若依增上戒論道是毘㮈耶。若依增上慧論道是阿毘達磨。問於一切中一切可得。謂素怛纜中亦有依增上戒增上慧論道。毘㮈耶中亦有依增上心增上慧論道。阿毘達磨中亦有依增上心增上戒論道。如是三藏應無差別。答依增勝說。謂素怛纜中依增上心論道增勝。毘㮈耶中依增上戒論道增勝。阿毘達磨中依增上慧論道增勝。有作是說。素怛纜中依增上心論道是素怛纜。依增上戒論道即毘㮈耶。依增上慧論道即阿毘達磨。毘㮈耶中依增上戒論道是毘㮈耶。依增上心論道即素怛纜。依增上慧論道即阿毘達磨。阿毘達磨中依增上慧論道是阿毘達磨。依增上心論道即素怛纜。依增上戒論道即毘㮈耶。故由依處亦有差別。復次所顯亦有差別。謂素怛纜次第所顯。謂素怛纜中應求次第。何故世尊此品無間宣說彼品若毘㮈耶緣起所顯謂毘㮈耶中。應求緣起。世尊依何緣起制立彼彼學處。阿毘達磨性相所顯。謂阿毘達磨中應求諸法真實性相。不應求彼次第緣起。或前或後或無緣起俱無過失。復次等流亦有差別。謂素怛纜是力等流。毘㮈耶是大悲等流。阿毘達磨是無畏等流。復次所說亦有差別。謂種種雜說是素怛纜。說諸學處是毘㮈耶。分別諸法自相共相是阿毘達磨。
Furthermore, when all Buddhas appear in the world, they teach the Three Baskets: the Sutra, the Vinaya, and the Abhidharma. What are the differences among these Three Baskets?
Some say there is no difference. Why? Because all Buddhist teachings arise from the same ocean of wisdom, flow from the same pool of awakening, are embraced by equal power and fearlessness, and are equally inspired by the same great compassion.
Others say there are differences. First, the names themselves differ: this is called Sutra, this is called Vinaya, and this is called Abhidharma.
Moreover, their focuses also differ. Teachings that emphasize the cultivation of the mind belong to the Sutra. Teachings that emphasize the cultivation of discipline belong to the Vinaya. Teachings that emphasize the cultivation of wisdom belong to the Abhidharma.
A question arises: In each basket, elements of all three can be found. For example, the Sutra also contains teachings on discipline and wisdom; the Vinaya also contains teachings on mind and wisdom; the Abhidharma also contains teachings on mind and discipline. If so, shouldn't the Three Baskets be without difference?
The answer is that they are distinguished by their primary emphasis. In the Sutra, the emphasis on mind cultivation is predominant. In the Vinaya, the emphasis on discipline is predominant. In the Abhidharma, the emphasis on wisdom is predominant.
Some explain it this way: Within the Sutra, teachings that focus on mind cultivation are Sutra; those that focus on discipline are Vinaya; those that focus on wisdom are Abhidharma. Within the Vinaya, teachings that focus on discipline are Vinaya; those that focus on mind are Sutra; those that focus on wisdom are Abhidharma. Within the Abhidharma, teachings that focus on wisdom are Abhidharma; those that focus on mind are Sutra; those that focus on discipline are Vinaya. Thus, they also differ by their respective focuses.
Furthermore, their methods of exposition differ. The Sutra is characterized by sequential exposition. In the Sutra, one should seek the sequence: why did the World-Honored One teach this chapter immediately after that chapter? The Vinaya is characterized by exposition based on circumstances. In the Vinaya, one should seek the circumstances: based on what events did the World-Honored One establish these rules? The Abhidharma is characterized by exposition of the true nature and characteristics of phenomena. In the Abhidharma, one should seek the true nature and characteristics of all dharmas, without being concerned with sequence or circumstances. Whether presented earlier, later, or without specific circumstances, there is no fault.
Moreover, their sources of manifestation differ. The Sutra is the outflow of the Buddha's power. The Vinaya is the outflow of the Buddha's great compassion. The Abhidharma is the outflow of the Buddha's fearlessness.
Finally, their contents differ. The Sutra contains diverse and varied discourses. The Vinaya contains the rules and precepts. The Abhidharma contains the analysis of the specific and general characteristics of all dharmas.
復次所為亦有差別。謂未種善根者令種善根故說素怛纜。已種善根者令相續成熟故說毘㮈耶。相續已成熟者令得正解脫故說阿毘達磨。
Furthermore, the teachings are given for different purposes. For those who have not yet planted the roots of virtue, the Sutras are taught to help them plant these roots. For those who have already planted the roots of virtue, the Vinaya is taught to help them nurture and mature these roots. For those whose roots of virtue are already mature, the Abhidharma is taught to help them attain true liberation.
復次分位亦有差別。謂依始業位說素怛纜。依已串習位說毘㮈耶。依超作意位說阿毘達磨。
Furthermore, there are distinctions based on the stages of practice. For those at the initial stage of learning, the Sūtras are taught. For those who have become familiar with the practice, the Vinaya is taught. For those who have transcended ordinary mental effort, the Abhidharma is taught.
復次進趣亦有差別。謂未入正法令入正法故說素怛纜。已入正法令受持學處故說毘㮈耶。已受持學處令通達諸法真實相故說阿毘達磨。是故三藏亦有差別。
Furthermore, the progression of practice also involves distinct stages. For those who have not yet entered the true Dharma, the Sūtra teachings are given to guide them into it. For those who have already entered the true Dharma, the Vinaya teachings are provided to help them uphold and study the precepts. For those who have already upheld and studied the precepts, the Abhidharma teachings are taught to enable them to fully comprehend the true nature of all phenomena. Thus, the three collections of teachings also serve distinct purposes.
問何故尊者造此論耶。答為饒益他故。謂彼尊者作是思惟。云何當令諸有情類於佛聖教無倒受持。精進思惟籌量觀察。由此無量煩惱惡行不現在前。便得悟入甚深法性。故造斯論。譬如有人為饒益他故於黑闇處然大明燈。令有目者見種種色。尊者亦爾為饒益他於佛滅後制造此論。令有智者入深法性。又如諸佛為饒益他。開示演說十二分教。一契經二應頌三記別四諷頌五自說六緣起七譬喻八本事九本生十方廣十一希法十二論議。所以者何。諸有情類。雖有因力若無緣力而覺發者。終不能修勝進之行。要遇緣力乃能修行。譬如池中雖有種種嗢鉢羅等眾妙蓮華。若日月光不照觸者。則不開發出種種香。要日月光之所照觸。乃得隨類開發出香。又如闇中有種種物。若無燈照終不可見。要假燈照乃得見之。有情亦爾。雖有因力若無緣力。廣說如前。如有頌言。
Why did the Venerable One compose this treatise? To benefit others. The Venerable One thought: How can I help sentient beings correctly uphold the Buddha's sacred teachings, diligently contemplate, examine, and reflect upon them? Through this, countless afflictions and unwholesome actions will not arise, and they will be able to realize the profound nature of reality. Therefore, he composed this treatise.
It is like someone who, to benefit others, lights a bright lamp in a dark place, enabling those with eyes to see all kinds of forms. Similarly, the Venerable One, to benefit others, composed this treatise after the Buddha's passing, enabling those with wisdom to enter the profound nature of reality.
Again, it is like the Buddhas, to benefit others, expounded and taught the twelve divisions of the scriptures: 1. Sūtras 2. Gāthās 3. Vyākaraṇas 4. Geyas 5. Udānas 6. Nidānas 7. Avadānas 8. Itivṛttakas 9. Jātakas 10. Vaipulyas 11. Adbhutadharmas 12. Upadeśas
Why is this? Sentient beings, though they may have the inner capacity, if they lack the external conditions to awaken and inspire them, will ultimately be unable to cultivate the path of supreme progress. Only when they encounter supportive conditions can they practice.
For example, in a pond, though there may be various kinds of beautiful lotuses such as utpalas, if the light of the sun and moon does not shine upon them, they will not bloom and release their fragrance. Only when the sunlight and moonlight shine upon them can they bloom according to their kind and release their fragrance.
Again, it is like various objects in the dark—without the light of a lamp, they cannot be seen. Only with the aid of a lamp's illumination can they be seen. Sentient beings are also like this: though they may have the inner capacity, if they lack the external conditions, as explained earlier.
As a verse says:
譬如闇室中雖有種種物
無燈闇所隱有目不能見
如是雖有智不從他聞法
是人終不能分別善惡義
譬如有目者因燈見眾色
有智依多聞能別善惡義
多聞能知法多聞離不善
多聞捨無義多聞得涅槃
Just as in a dark room, though there are many things, Without a lamp, hidden in darkness, even with eyes, one cannot see. So too, though one may have wisdom, if one does not hear the Dharma from others, Such a person will never be able to distinguish between good and evil.
Just as one with eyes, by the light of a lamp, sees all forms, One with wisdom, relying on much learning, can discern good from evil. Much learning enables one to understand the Dharma, Much learning frees one from unwholesome deeds, Much learning lets go of what is meaningless, Much learning leads to Nirvana.
又如經說。有二因緣。能生正見。一外聞他法音。二內如理作意。又契經說。有四法人多有所作。一親近善友。二從他聞法。三如理作意。四法隨法行。復有經言。若我弟子一心屬耳聽聞正法能斷五蓋。及能修行七覺分滿。故如諸佛為饒益他說十二分教。如是彼尊者為饒益他制造此論。復次為破無明闇故。如燈破闇能發光明。阿毘達磨亦復如是。破無明闇發智慧明。故彼尊者制造此論。復次為顯無我像故。譬如鏡面極善磨瑩。種種色像皆於中現。阿毘達磨亦復如是。分別諸法自相共相。令無我像分明顯現。故彼尊者制造此論。復次為度生死河故。如牢船筏百千眾生依之無畏從河此岸渡至彼岸。阿毘達磨亦復如是。無數諸佛及諸有情。依之無畏。從生死此岸。至涅槃彼岸。故彼尊者制造此論。復次為照契經等故。如人執燈入諸闇室。能見眾色而無迷亂。如是行者以阿毘達磨照契經等義而無迷惑。故彼尊者制造此論。復次為觀察善等諸法故。如別寶人能善觀察金剛等寶。阿毘達磨亦復如是。能善分別善等諸法。故彼尊者制造此論。復次為顯阿毘達磨。諸大論師不傾動故。如妙高山踞金輪上一切猛風搖鼓飄擊不能傾動。阿毘達磨諸大論師。亦復如是。住淨尸羅。諸惡見者輕毀邪論不能摧伏。故彼尊者制造此論。復次尊者以三因緣制造此論。一為增益智故。二為開覺意故。三為遮計我故。增益智者。謂於內外諸經論中。令智增益無有能如阿毘達磨。開覺意者。謂諸有情無明所昏。如睡未覺不能了知。何者是遍行。何者非遍行。何者自界緣。何者他界緣。何者有漏緣。何者無漏緣。何者有為緣。何者無為緣。云何為攝。云何相應。云何因。云何緣。誰成就。誰不成就。何者順前句。何者順後句。何者四句。何者如是句。何者不如是句。於如是等所知境中。令諸有情開發覺意。無有能如阿毘達磨。遮計我者。尊者所造阿毘達磨。未曾說有補特伽羅。恒顯諸行空無有我。以如是等種種因緣。故彼尊者制造此論。
問阿毘達磨。自性云何。答無漏慧根。以為自性。一界一處一蘊所攝。一界者謂法界。一處者謂法處。一蘊者謂行蘊。若兼相應及取。隨轉三界二處五蘊所攝。三界者謂意界法界意識界。二處者謂意處法處。五蘊者謂色蘊乃至識蘊。如契經說。此藥叉天於長夜中其心質直無有諂誑。諸有所問皆為了知不為嬈亂。我以甚深阿毘達磨恣彼意問。此中何者甚深阿毘達磨。謂無漏慧根。
Regarding the Abhidharma, what is its essential nature? It is the root of wisdom free from defilements that constitutes its essential nature. It is included within one realm, one sphere, and one aggregate. The one realm is the realm of dharmas. The one sphere is the sphere of dharmas. The one aggregate is the aggregate of mental formations.
If we also consider its associated factors and the conditions that arise with it, it is included within three realms, two spheres, and five aggregates. The three realms are: the realm of mind, the realm of dharmas, and the realm of mental consciousness. The two spheres are: the sphere of mind and the sphere of dharmas. The five aggregates are: the aggregate of form, and so on up to the aggregate of consciousness.
As the sutra says: "This yaksa deity, for a long time, has had a straightforward mind, free from deceit and guile. Whatever questions he asks are all for the sake of understanding, not to cause disturbance. I will allow him to ask freely about the profound Abhidharma."
Here, what is meant by the profound Abhidharma? It is the root of wisdom free from defilements.
又契經說。此筏蹉氏及善賢外道并梵壽婆羅門。皆於長夜其性質直無諂無誑。諸有所問皆為了知不為嬈亂。我以甚深阿毘達磨恣彼意問。此中何者甚深阿毘達磨。謂無漏慧根。又如佛告西儞迦言。我有甚深阿毘達磨。難見難覺不可尋思非尋思境。唯有微妙聰叡智者。乃能知之。非汝淺智之所能及。所以者何。汝於長夜異見異忍異欲異樂。此中何者甚深阿毘達磨。謂空無我及如實覺。所以者何。以彼外道恒妄計我。空無我性非彼所及。又如佛告鄔陀夷言。汝是愚夫盲無慧目。云何乃與上座苾芻共論甚深阿毘達磨。此中何者甚深阿毘達磨。謂滅定退及如實覺。又如佛告阿難陀言。我有甚深阿毘達磨。謂諸緣起。難見難覺不可尋思非尋思境。唯有微妙聰叡智者。乃能知之。此中何者甚深阿毘達磨。謂因緣性及如實覺。又契經說。我有甚深阿毘達磨。謂緣性緣起此處甚深難見難覺。不可尋思非尋思境。唯有微妙聰叡智者。乃能知之。復有甚深阿毘達磨。謂一切依皆永捨離。愛盡離染寂滅涅槃。此最甚深難見難覺。廣說如前。此中何者甚深阿毘達磨。謂因緣性及彼寂滅并如實覺。又如佛告阿難陀言。復有甚深阿毘達磨。謂有餘法相似甚深我於其中自覺正說。此中何者甚深阿毘達磨。謂諸見趣及如實覺。又契經說。我有甚深阿毘達磨。謂一切法甚深故難見。難見故甚深。此中何者甚深阿毘達磨。謂一切法性及如實覺。雖此等經中隨別意趣作種種異說。然阿毘達磨勝義自性唯無漏慧根。即由此故發起世間修所成慧。謂煖頂忍世第一法。以能別觀四聖諦故。亦得名為阿毘達磨。又由此故發起殊勝思所成慧。謂不淨觀持息念等。以能別總觀諸蘊故。亦得名為阿毘達磨。又由此故發起殊勝聞所成慧。分別諸法自相共相建立諸法自相共相。害實物愚及所緣愚。以於諸法不增減故。亦得名為阿毘達磨。又由此故發起殊勝生處得慧。以於三藏十二分教能受能持思量觀察不謬轉故。亦得名為阿毘達磨。復由如是資糧攝持無漏慧根轉得明盛。是故亦名阿毘達磨。
問若阿毘達磨唯無漏慧根為自性者。何故此論復名阿毘達磨。答阿毘達磨具故亦名阿毘達磨。如處處經中於彼彼具立彼彼名。此亦如是。謂如於樂具立以樂名。如伽他說。
食所乞食樂衣隨得衣樂
經行山林樂栖隱巖窟樂
飲食衣等體實非樂。勝義樂者謂諸樂受。或有說者。亦輕安樂。然衣食等是樂具故。於伽他中亦說為樂。又如於垢具立以垢名。如伽他說。
女是梵行垢女損害眾生
苦梵行所淨非由水能洗
女實非垢。勝義垢者謂貪瞋癡。然伽他中說女為垢。是垢具故。又如於漏具立以漏名。如說七漏是損害是燒然是苦惱。根等實非漏。是漏具故立以漏名。勝義漏唯三。謂欲漏有漏無明漏。又如於隨眠具立隨眠名。如契經說。苾芻當知。色是隨眠隨增隨死。若隨增即隨死。若隨死即隨取。若隨取即隨縛。色非隨眠。勝義隨眠唯有七種。然經說色是隨眠者。隨眠具故。又如於味具立以味名。如契經說。苾芻當知。眼味妙色。色是魔鉤。眼實非味。勝義味者謂所生愛。然契經說。眼味色者是味具故。又如於欲具立以欲名。如契經說。欲者是何。謂五妙欲。又如頌言。
如是五妙欲可愛可欣樂
可意欲所牽能令心染著
色等非欲。勝義欲者。謂於彼愛然經頌說。彼是欲者是欲具故。又如於退具立以退名。如契經說。有五因緣令時解脫阿羅漢退。一營事業。二樂戲論。三和諍訟。四好遠行。五遇長病。非營事等是能退體。勝義退者。謂一切不善有覆無記法。然契經中說營事等是能退者。謂退具故。又如於業具立以業名。如契經說。有三種意。故思惡不善業。若作增長感非愛異熟。謂貪欲瞋恚邪見。非貪欲等是實意業勝義意業。謂意俱思。然契經中名意業者。謂是不善意業具故。又如於異熟因具立異熟因名。如彼尊者無滅所說。我由一食異熟因故。七生天上七生人中。於最後身得盡諸漏。非即一食是異熟因。勝義異熟因者。謂諸不善善有漏法。然彼尊者即說一食為異熟因。是彼具故。如於此等處處經中以彼彼名說彼彼具。此論亦爾。是阿毘達磨具故亦名阿毘達磨。如是勝義阿毘達磨自性。唯是無漏慧根。一界一處一蘊所攝。若兼相應及取隨轉三界二處五蘊所攝。餘資糧等皆是世俗阿毘達磨。是名阿毘達磨自性。如說自性我物自體相分本性。應知亦爾。
已說自性。所以今當說。以何義故名阿毘達磨。阿毘達磨諸論師言。於諸法相能善決擇能極決擇故。名阿毘達磨。復次於諸法性能善覺察能善通達故。名阿毘達磨。復次能於諸法現觀作證故。名阿毘達磨。復次法性甚深能盡原底故。名阿毘達磨。復次諸聖慧眼由此清淨故。名阿毘達磨。復次能善顯發幽隱法性故。名阿毘達磨。所知法性無始幽隱。離此無有能顯發故。復次所說法性無有乖違故。名阿毘達磨。若有能於阿毘達磨自相共相極善串習。必無有能如法問難。令於法性有少違故。復次能伏一切外道他論故。名阿毘達磨。阿毘達磨諸大論師。邪徒異學無能敵故。尊者世友作如是說。常能決擇契經等中諸法性相故。名阿毘達磨。復次於十二支緣起法性善覺了故。名阿毘達磨。復次以能現觀四聖諦法故。名阿毘達磨。復次善說修習八聖道法故。名阿毘達磨。復次能證涅槃故。名阿毘達磨。復次能於諸法以無量門數數分別故。名阿毘達磨。大德說曰。於雜染清淨繫縛解脫流轉還滅法。以名身句身文身次第結集安布分別故。名阿毘達磨。脇尊者言。此是究竟慧。此是決斷慧。此是勝義慧。此是不謬慧故名阿毘達磨。尊者妙音作如是說。求解脫者修正行時。能為分別所未了義。謂此是苦此是苦因。此是苦滅此是趣滅道。此是加行道。此是無間道。此是解脫道。此是勝進道。此是向道。此是得果。能正分別如是等義故。名阿毘達磨。法密部說。此法增上故。名阿毘達磨。如有頌言。
慧於世間尊能決擇趣向
以正了知故老死盡無餘
化地部說。慧能照法故。名阿毘達磨。如契經說。一切照中我說慧照最為上首。譬喻者說。於諸法中涅槃最上。此法次彼故。名阿毘達磨。聲論者言。阿謂除棄。毘謂決擇。此法能除棄決擇故。名阿毘達磨。何所除棄。謂結縛隨眠隨煩惱纏。何所決擇。謂蘊界處緣起。諦食及沙門果菩提分等。尊者佛護作如是說。阿毘者。是助言顯現前義。此法能引一切善法。謂諸覺分皆現在前故。名阿毘達磨。尊者覺天作如是說。阿毘者。是助言顯增上義。如增上慢者名阿毘慢。增上覺者。名阿毘覺。增上老者名阿毘老。此亦如是。此法增上故。名阿毘達磨。尊者左受作如是說。阿毘助言顯恭敬義。如恭敬稽首者名阿毘稽首。恭敬供養者名阿毘供養。此亦如是。此法尊重可恭敬故。名阿毘達磨。
問何故此論名發智耶。答諸勝義智。皆從此發此為初基。故名發智。復次此論應名智安足處。諸勝義智此為根本依此而立。是故名為智安足處。復次諸勇健智此最能發。發勇智緣故名發智。復次諸智彼岸依此能到故名發智。開發諸法自相共相。無有能如此論者故。復次世出世智。皆依此發智之妙門故名發智。
問此論勝利其相云何。答隨順解脫斷除繫縛。順空無我違我我所。顯無我理遮數取趣開覺意息昏迷。遣愚癡生智慧。斷疑網與決定。背雜染向清淨。訶流轉讚還滅。捨生死得涅槃。摧破一切外道邪論。成立一切佛法正論。此論勝利其相如是。
說一切有部發智大毘婆沙論卷第一
顯慶元年七月二十七日於長安大慈恩寺翻經院三藏法師玄奘奉 詔譯弘法寺沙門嘉尚筆受大慈恩寺沙門明珠證義大慈恩寺沙門惠貴證義大慈恩寺沙門法祥證義西明寺沙門慧景證義大慈恩寺沙門神泰證義大慈恩寺沙門普賢證義大慈恩寺沙門善樂證義大慈恩寺沙門拪玄綴文大慈恩寺沙門靜邁綴文西明寺沙門慧立綴文西明寺沙門玄則綴文大慈恩寺沙門義褒正字大慈恩寺沙門玄應正字西明寺沙門神察執筆大慈恩寺沙門辯通執筆同州魏伐寺沙門海藏筆受大慈恩寺沙門神昉筆受西明寺沙門嘉尚筆受大慈恩寺沙門大乘光筆受
夫物情斯感。資于教悟。大聖貽則。寔啟疑徒。而先匠譯辰。篾爾無紀。爰使後學積滯疑懷。今故具書。以彰來信。願傳寫之儔。與余同志。庶幾彌劫。永無惑焉。
大唐中大夫內侍護軍佛弟子觀自在。敬寫西域新翻經論。願畢此餘生。道心不退。庶以流通未聞之所。竊以佛日西沈。正法玄謝。慧流東漸。像教方傳。希世之符。奧義宣於貝葉。非常之寶。至賾發於龍宮。挹其沖源。截暴河而遐逝。遊其玄閫。出朽宅而長驅。玄奘法師者。釋門之龍象。振旦之鶖鷺。逾蔥山而勵學。齎梵文而旋止。殺青甫就永事。流通士方涯多。幸預聞正法。植因或爽。稟質不全。今罄茲寸祿。繕斯奧旨。片言隻字。具經心目。親蒙口決。庶無乖舛。以斯福祉。奉福
太宗文皇帝。即御 皇帝王公卿士。六姻親族。凡厥黎庶。及跂行喘息。平等熏修。乘此勝基。方升正覺。