毘婆沙序
Preface to the Vibhāṣā
釋道挻作
Shi Daoting Wrote
《毘婆沙》者，蓋是三藏之指歸、九部之司南，司南既准，則群迷革正；指歸既宣，則邪輪輟駕。自釋迦遷暉六百餘載，時北天竺有五百應真，以為靈燭久潛、神炬落耀，含生昏喪、重夢方始，雖前勝迦栴延撰阿毘曇以拯頹運，而後進之賢尋其宗致，儒墨競搆、是非紛拏，故乃澄神玄觀、搜簡法相，造《毘婆沙》抑止眾說，或即其殊辯、或標之銓評，理致淵曠、文蹄豔博，西域勝達之士莫不資之以鏡心、監之以朗識，而冥瀾潛灑將洽殊方。然理不虛運、弘之由人。大沮渠河西王，天懷遐廓、摽誠冲寄，雖跡纏紛務而神栖玄境，冉能丘壑、廊舘林野，是使淵叟投竿、巖逸來庭，息心昇堂、玄客入室。誠詣既著，理感不期，有沙門道泰，才敏自天、冲氣疏朗，關博奇趣、遠參異言。往以漢土方等既備、幽宗粗暢，其所未練唯三藏九部。故杖策冒嶮，爰至蔥西，綜攬梵文、義承高旨，并獲胡本十萬餘偈。既達涼境，王即欲令宣譯。然懼環中之固將或未盡，所以側席虛衿企囑明勝。天竺沙門浮陀摩，周流敷化會至涼境。其人開悟淵博、神懷深邃，研味鑽仰俞不可測。以乙丑歲四月中旬，於涼城內苑閑豫宮寺，請令傳譯，理味沙門智嵩、道朗等三百餘人，考文評義務在本旨，除煩即實質而不野。王屢迴駕陶其幽趣，使文當理詣片言有寄。至丁卯歲七月都訖，合一百卷。會涼域覆沒，淪湮遐境，所出經本零落殆盡。今涼王信向發中，探練幽趣，故每至新異，悕仰奇聞，更寫已出本六十卷，送至宋臺宣布未聞，庶令日新之美敞於當時，福祚之興垂於來葉。挻以微緣豫參聽末，欣遇之誠竊不自默，粗例時事以貽來哲。
The *Vibhasha* is the guiding compass of the Tripitaka and the beacon of the nine divisions of teachings. Once the compass is set, all confusion is corrected; once the beacon shines, the wheel of false views ceases to turn.
More than six hundred years after the passing of Shakyamuni, five hundred Arhats in northern India thought: "The lamp of wisdom has long been hidden; the torch of enlightenment has dimmed. Beings are lost in darkness, just beginning a long nightmare. Although the earlier sage Katyayana compiled the *Abhidharma* to rescue us from decline, later scholars fought over its meaning, weaving arguments like Confucians and Mohists, right and wrong hopelessly tangled."
Therefore, calming their minds in profound contemplation, they examined the essential marks of reality and composed the *Vibhasha* to settle the disputes. They either clarified disagreements or provided balanced verdicts. The meaning is deep and vast, the words elegant and rich. Western lands' greatest sages all used it to mirror their minds and sharpen their understanding. Its subtle influence spread quietly to different lands.
But truth does not spread by itself; it requires human agency.
The Great King of the Juqu Hexi region had a vast mind and sincere devotion. Though entangled in worldly affairs, his spirit dwelled in transcendental realms. He transformed mountains into gardens, forests into palaces, drawing reclusive sages to his court. Pure minds ascended his hall; mysterious guests entered his chambers. His sincerity manifested, and spiritual resonances appeared unexpectedly.
The monk Daotai was naturally gifted with brilliance and a clear, open spirit. He delighted in profound insights and gathered knowledge of foreign tongues. Earlier, the Mahayana scriptures had been prepared in Chinese, and their profound principles were largely understood, but the only texts not yet mastered were the Tripitaka and the nine divisions.
Thus, carrying his staff, braving dangers, he traveled to the western regions beyond the Cong Mountains. There he collected Sanskrit texts, received the high meaning of the teachings, and obtained a Hunnish-language original of over 100,000 verses. When he reached the Liang region, the king immediately wanted to have it translated. But he feared that the deepest wisdom might not be fully conveyed, so he humbly waited, longing for an outstanding teacher.
The Indian monk Buddhavarman, who had been traveling and preaching, arrived in Liang. He was profoundly awakened, with a deep spiritual mind; his mastery was unfathomable. In the fourth month of the year Yichou, at the Xianyu Palace Temple in the city of Liang, the king requested him to translate. Monks of clear understanding, including Zhisong, Daolang, and over three hundred others, deliberated on the words and meaning, focusing on the essential intent. They removed cumbersome elements and kept the substance, making it refined without being coarse. The king repeatedly visited to savor its subtle flavor, ensuring the words matched the meaning and every phrase carried weight.
The work was completed in the seventh month of the year Dingmao, totaling one hundred scrolls.
Then the Liang region fell, and the texts were scattered to distant lands. The copies of the scriptures nearly vanished.
Now the new king of Liang, sincere in heart, probes the subtle meanings, always seeking novelties and hoping for rare truths. He had the surviving text—sixty scrolls—recopied and sent to the Song court to proclaim what had not yet been heard, hoping the brilliance of daily renewal would shine in the present age and blessings would flourish for generations to come.
It is by a small connection that I, being present at the hearing, cannot remain silent in my joy. I have thus recorded these events briefly, to pass them on to future wise ones.
如來滅後，法勝比丘造《阿毘曇心》四卷。又迦旃延子造《阿毘曇》，有八犍度，凡四十四品。後五百應真造《毘婆沙》重釋八犍度。當且翻時大卷一百。太武破沮渠已後，零落收拾得六十卷，後人分之作一百一十卷，唯釋三犍度在，五犍度失盡。
After the Tathagata's passing, Dharma Master Fazhao composed the *Abhidharma-hrdaya* in four scrolls. Additionally, Kātyāyanīputra compiled the *Abhidharma*, structured into eight sections (*skandha*) with a total of forty-four chapters. Later, five hundred arhats created the *Vibhāṣā*, which provides extensive commentary on the eight sections. When originally translated, this work comprised one hundred large scrolls. After Emperor Taiwu of Northern Wei suppressed the Buddhist teachings, only sixty scrolls of scattered copies were recovered. Later, people divided these into one hundred and ten scrolls, but only the commentary on three sections remains intact—the other five sections have been completely lost.
阿毘曇毘婆沙論卷第一
Abhidharma Vibhasha Shastra, Volume 1
迦旃延子造五百羅漢釋
Treatise by Katyayana, Explained by Five Hundred Arhats
北涼天竺沙門浮陀跋摩共道泰等譯
Translated by Buddhavarman and Dao Tai, Northern Liang
云何世第一法？何故名世第一法？如是章及解章義，是中應廣說優波提舍。
問曰：誰造此經？
答曰：佛世尊。所以然者，諸法性相甚深微妙，唯一切智乃能究盡。
問曰：誰問誰答？
答曰：或有說者，尊者舍利弗問、佛答。復有說者，五百阿羅漢問、佛答。復有說者，諸天問、佛答。復有說者，化人問、佛答。所以者何？諸法性相應當廣說，然無問者。爾時世尊作化比丘，剃除鬚髮、著僧伽梨，形容端政，彼問佛答，如問眾義經因緣。
問曰：若然者，何故復言迦旃延子造耶？
答曰：彼尊者常好受持讀誦、為他解說廣令流布，名稱歸彼，故言其造。復有說者，即彼尊者迦旃延子造作此經。
問曰：向言諸法性相甚深微妙，唯一切智乃能究竟。尊者迦旃延子云何能造？
答曰：彼尊者迦旃延子亦有猛利甚深智慧，善知總相別相，又知文義及前後際，通達三藏，三明六通、具八解脫，離三界欲、獲得願智。於五百佛所修行立願：願使我於未來世釋迦牟尼佛遺法之中造阿毘曇經。
問曰：若然者，佛阿毘曇何者是耶？
答曰：世尊於處處方邑，為化眾生作種種說。彼尊者迦旃延子，於種種說中立章門、造偈頌、制品名、作犍度。若說種種不相似義立雜犍度，若說使相立使揵度，若說智相立智犍度，若說業相立業犍度，若說四大相立四大犍度，若說根相立根犍度，若說定相立定犍度，若說見相立見犍度。如法句經，世尊於處處方邑，為眾生故種種演說。尊者達摩多羅，於佛滅後種種說中，無常義者立無常品，乃至梵志義者立梵志品。此迦旃延子亦復如是。又諸佛出世盡說三藏，所謂修多羅、毘尼、阿毘曇。
問曰：修多羅、毘尼、阿毘曇，有何差別？
答曰：或有說者，無有差別。所以者何？從一智海佛河出故、因大慈心說故。復有說者，亦有差別。云何差別？名即差別。所謂此修多羅、此毘尼、此阿毘曇。復次為分別心名修多羅，為分別戒名為毘尼，為分別慧名阿毘曇。
問曰：若然者，修多羅中亦分別戒亦分別慧，毘尼中亦分別心亦分別慧，阿毘曇中亦分別心亦分別戒。如是三藏有何差別？
答曰：從多分故。修多羅中多說心法，毘尼中多說戒法，阿毘曇中多說慧法。復次修多羅中，若分別心名修多羅、若分別戒名毘尼、若分別慧名阿毘曇。阿毘曇中，若分別戒名毘尼、若分別心名修多羅、若分別慧名阿毘曇。毘尼中，若分別慧名阿毘曇、若分別戒名毘尼、若分別心名修多羅。如是三藏，是名差別。復次修多羅中應次第求，以何等故世尊說此，次復說此(如說信佛、次應信法，是次第求義)。毘尼中，應因緣求，如說此戒緣何事制。阿毘曇中，應以相求，不以次第。復次修多羅依力故說，毘尼依大慈故說，阿毘曇依無畏故說。復次種種雜說名修多羅，廣說戒律名曰毘尼，說總相別相名阿毘曇。復次未種善根令種善根名修多羅，已種善根欲令成熟名曰毘尼，善根已熟得正解脫名阿毘曇。復次為初入法名修多羅，已入法中為受持戒名曰毘尼，已受戒者為令正解名阿毘曇。修多羅、毘尼、阿毘曇，是名差別。
問曰：彼尊者以何因緣造作此經？
答曰：為饒益他故。若有受持讀誦通利說正憶念，無量煩惱及諸惡行不現在前，以此懃修能入法相。譬如有人欲饒益他，於黑闇中然大燈明，為有目者見種種色。彼尊者亦復如是，為饒益他造作此經。佛亦如是，為饒益他說十二部經：一、修多羅；二、祇夜；三、婆伽羅那；四、伽他；五、優陀那；六、尼陀那；七、阿波陀那；八、伊帝目多伽；九、闍陀伽；十、毘佛略；十一、阿浮陀達摩；十二、優婆提舍。所以者何？若有眾生，雖有內因無外緣者，終不能修勝進之行，若遇外緣則能修行。譬如鉢頭摩、分陀利、拘物頭、優鉢羅華在池水中，日光不照不開不敷不香，日光若照則開敷出香。如闇室中有種種物，若無燈照終不可見，有燈則見。眾生亦然，雖有內因若無外緣，終不能修勝進之行；若遇外緣，則能修習勝進之行。以是緣故，佛說偈言：
「譬如闇室中， 雖有種種物，
若無燈明照， 有目不能見。
若人雖有智， 不從他聞法，
是人終不能， 分別善惡義。
譬如有目人， 因燈見眾色，
有智依多聞， 能別善惡義。
多聞能知法， 多聞能遠惡，
多聞離無義， 多聞得涅槃。」
佛經亦說：有二因二緣發於正見：一、從他聞法；二、內正思惟。又說：人有四法甚為希有：一、親近善知識；二、從他聞法；三、內正思惟；四、如法修行。又說：若我弟子，一心聽法能斷五蓋，具足修行七覺分法。如佛世尊為饒益他故說十二部經，彼尊者亦復如是。復次為破無明闇故。如燈破闇作明，阿毘曇者亦復如是，破無明闇與智慧明。復次欲令無我像得分明故。譬如明鏡照諸色像，若人能以阿毘曇慧善分別總相別相，無我人像自然顯現。復次為度生死河故。譬如百千那由他眾生，依堅牢船而無所畏，能從此岸到於彼岸。如是百千那由他諸佛世尊及諸眷屬亦復如是，依阿毘曇船而無所畏，能從此岸到於彼岸。復次為諸修多羅經作燈明故。如人執炬於諸闇中終無所畏。如是行者執阿毘曇炬，於諸修多羅義中而無所畏。復次為觀察善不善無記法故。如善識寶人善別金剛等寶。如是知者以阿毘曇慧分別善不善無記法。復次為現阿毘曇人須彌山不傾動故。如須彌山王安住金輪地上，四方猛風不能傾動。如是智者以阿毘曇慧須彌山，安置於戒金輪地上，四倒邪風不能傾動。復次以三因緣故，尊者迦旃延子造作此經：一、為增益智故；二、為開覺意故；三、為斷我人故。增益智者，於內外法中一切經論莫若阿毘曇。開覺意者，眾生常眠無有覺時，不知何者是一切遍使、何者不遍使、何者自界緣遍使、何者他界緣遍使、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。能了知如是等遠近法者，是阿毘曇力。斷我人者，彼尊者造阿毘曇經，未曾說有我人，於一切處常說無我無人。以如是等眾因緣故，彼尊者造阿毘曇經。
問曰：阿毘曇體為何者是耶？
答曰：無漏慧根自體，攝一界一入一陰，一界者法界，一入者法入，一陰者行陰。若取相應共有攝三界二入五陰，三界者意界、識界、法界，二入者意入、法入，五陰者色、受、想、行、識。又修多羅說：此帝釋長夜其心質直無有諂曲，諸有所問，為了知故不為嬈亂；我當以甚深阿毘曇恣汝所問。此中何者是甚深義？所謂無漏慧根。又如經說：有梵志姓犢子，其性質直無有諂曲，諸有所問，為了知故不為嬈亂；我當以甚深阿毘曇恣汝所問。此中何者是甚深義？所謂無漏慧根。復有梵摩瑜婆羅門、須跋梵志，亦如上說。如佛告先尼梵志：我法甚深，難解難了、難知難見，非思量分別之所能及，唯有微妙決定智者乃能知之，非汝淺智之所能及。所以者何？空即無我，而汝計我。汝常長夜有異見異欲異心，以是之故非汝淺智之所及也。此中何者是甚深義？所謂空三昧也。如說愚人無眼，而與上座智慧比丘論甚深義。此中何者是甚深義？所謂退法是也。如佛告阿難：此十二因緣法甚深，難解難了、難知難見，非思量分別之所能及，唯有微妙決定智者乃能知之，非汝淺智之所能及。此中何者是甚深義？所謂因緣是也。如說：此處甚深，所謂緣起，此法離欲寂滅涅槃。此中何者是甚深義？所謂因緣寂靜滅性也。如說諸法甚深故難見、難見故甚深。此中何者是甚深？一切諸法體性甚深是也。
問曰：阿毘曇體，何者是耶？
答曰：無漏慧根。以無漏慧根力故，令生處得慧，能受持十二部經讀誦通利，亦名阿毘曇也。又以無漏慧根力故，能令聞慧知總相別相；又令聞慧建立總相別相，又令聞慧斷自性愚及緣中愚，於法不謬；又以無漏慧根力故，能令思慧不淨、安般、念處等，亦名阿毘曇。又以無漏慧根力故，能令修慧煗、頂、忍、世第一法，亦名阿毘曇。又以如是等慧，令無漏慧根轉得明淨，名阿毘曇。
問曰：若無漏慧根是阿毘曇體者，何故此經復名阿毘曇？
答曰：阿毘曇具故，亦名阿毘曇。如處處經中說：因種種具，立種種名。以漏具故說漏，如說七漏是煩惱、是熾然、是苦惱。實漏有三，所謂欲漏、有漏、無明漏。垢具故說垢，如偈說：
「女垢梵行， 女縛眾生， 苦行梵行，
不因水淨。」
女實非垢，實垢有三，所謂貪、瞋、癡垢。樂具故說樂，如偈說：
「飲食時樂， 著衣亦樂， 經行山窟，
斯亦復樂。」
飲食等非樂，實樂者是樂受。使具故說使，如說：比丘！為色所使、為色所繫。色非是使，實使有七。味具說味，如說：比丘！眼味於色，色是魔鉤。眼非是味，實味是愛。欲具說欲，如說：五欲美好能令愛心增長染著。色等非欲，實欲是愛。退具說退，如說：時解脫阿羅漢有五因緣退：一者營事勤勞；二者多誦經；三者諍訟；四者遠行；五者長病。非營事等是退，實退是不善隱沒無記法。業具說業，如說：比丘！有三種意不善業生苦果報，所謂貪、恚、邪見。貪恚邪見體非是業，實業有三，謂身、口、意。報具故說報，如尊者阿泥盧頭說：我以一食施報，七生三十三天，七生波羅柰國。食非生報，生報者是不善、善有漏法。如是等處處經中說，因種種具說種種名。此亦如是，阿毘曇具，故說阿毘曇。
問曰：以何義故名阿毘曇？
答曰：尊者和須蜜說：能決定分別十二部經，名阿毘曇。復說能覺了十二因緣，名阿毘曇。復次於四聖諦能次第得正決定，名阿毘曇。復說能解說修習八聖道法，名阿毘曇。復說能證涅槃，名阿毘曇。尊者婆檀陀說曰：煩惱出要、繫縛解脫、生死涅槃，如是等法以名味句身次第撰集、分別解說，名阿毘曇。尊者瞿沙說曰：求解脫者諸所施行，未分別者皆分別之，所謂是苦是苦因、是道是道果、是方便道、是無礙道、是解脫道、是勝進道、是向果道、是得果，名阿毘曇。尊者波奢說曰：此智是究竟智、此智是第一智、此智是不謬智，名阿毘曇。阿毘曇人說曰：能種種選擇、覺了、證知一切諸法，名阿毘曇。復說法性甚深，能盡其原底，名阿毘曇。復說能淨法眼，名阿毘曇。復說顯發幽隱甚深智慧，名阿毘曇。復說若人以阿毘曇慧分別總相別相，無有人能如法說其過者，名阿毘曇。彌沙塞部說曰：如燈能照名阿毘曇，如說一切照中慧照最上。曇摩掘部說曰：此法增上名阿毘曇，如說一切諸法慧為最上。譬喻者說曰：種種諸法涅槃為上，此法次故名阿毘曇。聲論者說曰：阿毘言除棄亦言選擇。除棄者，所謂結、縛、使、纏、煩惱。選擇者，所謂陰、入、界、緣起、道品等諸法。復次阿毘言增上慢如說名增上慢，如說上者名增上者，如說上逸名增上逸，此經增上名阿毘曇。復次阿毘言現前，一切諸善道品等法皆現在前，名阿毘曇。復次阿毘言恭敬，此法尊重可敬，名阿毘曇。此經名智慧基本。
問曰：何故名智慧基本？
答曰：諸究竟智皆出此經，故名基本。復次此經名安智足處，諸究竟智皆因此經而得成立，是故名安智足處。
問曰：此經有何利益？
答曰：隨順解脫、隨順無我，斷計我人、顯明無我，發人覺意、出生智慧，除愚癡、斷疑網、得決定、背熾然、向出要、得相續、樂寂靜、止生死輪，隨順空法、到涅槃岸。能斷一切外道異見，於佛法中能生一切欣樂之心。此經有如是等利，名阿毘曇。