T32n1646_p0239a01:T32n1646_p0239a02:No. 1646T32n1646_p0239a03:成實論卷第一
T32n1646_p0239a04:T32n1646_p0239a05:[1]訶梨跋摩造
T32n1646_p0239a06:姚秦三藏鳩摩羅什譯
T32n1646_p0239a07:發聚中佛寶論初具足品第一
T32n1646_p0239a08:T32n1646_p0239a09:T32n1646_p0239a10:T32n1646_p0239a11:T32n1646_p0239a12:T32n1646_p0239a13:T32n1646_p0239a14:T32n1646_p0239a15:T32n1646_p0239a16:T32n1646_p0239a17:T32n1646_p0239a18:T32n1646_p0239a19:T32n1646_p0239a20:T32n1646_p0239a21:T32n1646_p0239a22:T32n1646_p0239a23:T32n1646_p0239a24:T32n1646_p0239a25:T32n1646_p0239a26:T32n1646_p0239a27:T32n1646_p0239a28:T32n1646_p0239a29:T32n1646_p0239b01:T32n1646_p0239b02: T32n1646_p0239b03:[3]於是說論。
問曰:我今知汝說成實論。汝先
T32n1646_p0239b04:言:前禮所應禮,所謂為佛。何故名佛?成何
T32n1646_p0239b05:功德故應[4]禮耶?答曰:佛名自然人,以一切
T32n1646_p0239b06:種智知一切法自相差別,離一切不善、集
T32n1646_p0239b07:一切善,常求利益一切眾生,故名為佛。教
T32n1646_p0239b08:化所說是名為法,行此法者名之[5]為僧。
T32n1646_p0239b09:如是三寶應禮因緣,我今當說。佛五品具
T32n1646_p0239b10:足故,為世間天人所敬。
問曰:諸餘聖人亦
T32n1646_p0239b11:復有此五品功德,與佛何異?答曰:佛五品
T32n1646_p0239b12:法具足清淨。所以者何?身等諸業無錯謬
T32n1646_p0239b13:故,戒品具足。[6]又佛尚不誤毀禁戒,況當故
T32n1646_p0239b14:犯。又久集慈悲,惡心不發,如經中說佛語
T32n1646_p0239b15:阿難:若人從生習慈,能起惡不?不也。世尊!
T32n1646_p0239b16:佛久集善性,不為自守、怖畏名聞而持禁
T32n1646_p0239b17:戒。又於無量佛所久修戒行,拔三毒根永
T32n1646_p0239b18:無餘習。以是等緣戒品具足。定品具足者,
T32n1646_p0239b19:佛依[7]此定得一切智,以此故知定品具足。
T32n1646_p0239b20:如[8]酥油多、燈炷大故,光明亦大。又佛定堅
T32n1646_p0239b21:固如漆漆木;餘人禪定如華上水,不得久
T32n1646_p0239b22:住。又佛禪定於無量劫次第漸成,故能具
T32n1646_p0239b23:足。又如來定不待眾緣,若人若處若說法
T32n1646_p0239b24:等;餘人不爾。又如來定常深修習,如人
T32n1646_p0239b25:自[9]字恒憶不忘。佛入禪定不加心力。又
T32n1646_p0239b26:譬如人自於住處,[10]乃自語言安隱無難。佛
T32n1646_p0239b27:處定中亦復如是,故言如來常在三昧。又
T32n1646_p0239b28:壞禪定大喜等法,佛悉善斷。又定果報[11]得
T32n1646_p0239b29:自在神通最勝第一,以如意通於一念頃
T32n1646_p0239c01:能過十方無量世界,一切所為隨意即辦,
T32n1646_p0239c02:於諸變化自在無礙,心能普周一切諸法,
T32n1646_p0239c03:其餘眾生莫能及者。又佛成就聖自在法,
T32n1646_p0239c04:於可樂中生不樂想,於不樂中能生樂想,
T32n1646_p0239c05:於樂不樂能生捨想。
問曰:於不樂中可
T32n1646_p0239c06:生捨想,云何於中能生樂想?答曰:善修心
T32n1646_p0239c07:故,於惡口等不樂法中不以為礙,於餘神
T32n1646_p0239c08:通天眼、天耳、知他心、智宿命通中亦無所礙,
T32n1646_p0239c09:以定力故神通無礙。於諸禪定通達明了,
T32n1646_p0239c10:其餘眾生不聞其名,[12]唯有如來出入無礙。
T32n1646_p0239c11:又佛禪定名之為力,如十力中說,餘人無
T32n1646_p0239c12:有,是故如來定品具足。慧品具足者,有二
T32n1646_p0239c13:種無明,一障禪定、二起煩惱,如來悉斷,斷
T32n1646_p0239c14:相違故慧品具足。[13]又得自然法,不從他
T32n1646_p0239c15:聞,巧於言辭、善知義趣、辯才無竭、智慧無
T32n1646_p0239c16:盡。又餘眾生於諸[14]技術不能具足,唯佛
T32n1646_p0239c17:盡知無有減少,是故如來慧品具足。又佛所
T32n1646_p0239c18:說法善於義趣,餘小智人有所言說不能
T32n1646_p0239c19:無過,唯有如來所言無失,故知如來慧品
T32n1646_p0239c20:具足。又無量功德成此智慧,故能具足。又
T32n1646_p0239c21:說微妙法無有錯謬,如不淨觀破婬欲
T32n1646_p0239c22:等。又智慧勝故威儀亦勝。以是等緣慧品具
T32n1646_p0239c23:足。解脫品具足者,於二無明心俱解脫,
T32n1646_p0239c24:無有餘習永不退轉,如是等名解脫具足。
T32n1646_p0239c25:解脫知見具足者,能於一切斷結道中念
T32n1646_p0239c26:念悉知,如人伐木手執斤斧,邊有智者
T32n1646_p0239c27:知柯微盡。佛亦如是,於斷結智念念所盡
T32n1646_p0239c28:悉分別知。又知眾生深心所念,如應說法
T32n1646_p0239c29:令得解脫,是故能於眾生一切解脫道中
T32n1646_p0240a01:知見具足。又[1]佛世尊知時說法,如䤟[2]扶盧
T32n1646_p0240a02:梵志等也。又如來善知諸法差別,應為是
T32n1646_p0240a03:人說如是法,如佛語阿難:應為車匿說
T32n1646_p0240a04:離有無經。是故如來善知解脫。又善方便斷
T32n1646_p0240a05:眾生垢,如為難陀以欲斷欲。又先知眾生
T32n1646_p0240a06:信等根熟,然後說法,如羅睺羅。又有眾生
T32n1646_p0240a07:為業報障不得解脫,佛能令盡,然後說
T32n1646_p0240a08:法。又有眾生待時漏盡,如《夫婦經》說。又有
T32n1646_p0240a09:眾生待人漏盡,如舍利弗待阿說[3]嗜。又有
T32n1646_p0240a10:眾生待處漏盡,如弗迦沙王。又有眾生待
T32n1646_p0240a11:伴漏盡,如放牛難陀待阿由陀村人等。又
T32n1646_p0240a12:有眾生待佛真身、又待化身而得漏盡,佛
T32n1646_p0240a13:悉別知而為說法,令得解脫。又佛種種說
T32n1646_p0240a14:妙法故,能破一切障。解脫法故,名解脫知
T32n1646_p0240a15:見具足。又佛說法善於義趣,不說非義
T32n1646_p0240a16:無果報事。又佛漸次說解脫道,猶如算數,
T32n1646_p0240a17:[4]見故易解。又佛知眾生宿植善根,次第說
T32n1646_p0240a18:法。又佛現得解脫而為人說,不從他聞。又
T32n1646_p0240a19:佛法具足多諸技能,如以眾藥具足療病。
T32n1646_p0240a20:佛法亦爾,以眾治門除一切煩惱,如九想
T32n1646_p0240a21:等大小諸結不能反害,故能具足破諸煩
T32n1646_p0240a22:惱。又無上方便濟度眾生,或以軟語、或以
T32n1646_p0240a23:苦言、或復兼以軟[5]言苦言。是為如來解脫
T32n1646_p0240a24:知見具足。
T32n1646_p0240a25:十力品第二
T32n1646_p0240a26:復次,佛十力成就故智慧具足。以往反因緣
T32n1646_p0240a27:故說十力。[6]初處非處力,是因果中決定智
T32n1646_p0240a28:[7]也。知從是因生如是果、不生是果,如
T32n1646_p0240a29:行不善必得苦報、不生樂報。是處名有是
T32n1646_p0240b01:事,非處名無是事。是初力者,諸力之本。
問
T32n1646_p0240b02:曰:世間亦知因果是處非處,如從麥生麥、
T32n1646_p0240b03:不生稻等。答曰:處非處力,知業等法,故
T32n1646_p0240b04:名此力甚深第一,諸天世人所不能及。又
T32n1646_p0240b05:了知生法因、次第、緣、增上,是故此力名為微
T32n1646_p0240b06:妙。謂知去來現在諸業及諸受法,知處知
T32n1646_p0240b07:事、知因知報,是故此智名之為力。以知
T32n1646_p0240b08:三世處事因報,故名甚深。所以者何?或謂過
T32n1646_p0240b09:去未來無法,故佛於此說言有力。又法在
T32n1646_p0240b10:過去未來世中雖無現相,佛亦現知。
T32n1646_p0240b11:復次,業有二種,若善、不善。或有善業而現受
T32n1646_p0240b12:苦,如以持戒而受諸惱。或有罪業今現受
T32n1646_p0240b13:樂,如為破戒而得自在。或有生疑,謂未
T32n1646_p0240b14:來世亦如現在。是故如來次業說受。受法
T32n1646_p0240b15:四種,有現苦後樂、現樂後苦、有現樂後樂、
T32n1646_p0240b16:現苦後苦,佛悉了知處、事、因、報。處名受者,
T32n1646_p0240b17:事名施物,因名施心,如經中說:先心歡喜,
T32n1646_p0240b18:施時心淨,施已無悔。是業得果,名之為報。
T32n1646_p0240b19:唯佛能知是業多少,若定不定、現報生報
T32n1646_p0240b20:及後報等悉知無餘,故名為力。佛於諸禪、
T32n1646_p0240b21:解脫、三昧、三摩跋提,知垢知住、知增知淨。
T32n1646_p0240b22:於此義中,禪名四禪四無色定,即是色界無
T32n1646_p0240b23:色界業。解脫者謂八解脫,能盡是業。是禪
T32n1646_p0240b24:無色定及八解脫[8]名為三昧,得是三昧用
T32n1646_p0240b25:現在前名三摩跋提。三摩跋提分別四種,
T32n1646_p0240b26:隨垢、隨住、隨增、隨淨,知垢者隨垢[9]定,知住
T32n1646_p0240b27:者隨住[*]定,知增者隨增定,知淨者隨達
T32n1646_p0240b28:[*]定。隨達定者,[10]煖、頂、忍等四法[11]是。佛於此
T32n1646_p0240b29:等悉知無餘,故名為力。佛了知眾生諸根
T32n1646_p0240c01:利鈍。信等根勝故名為利,如諸佛等。鈍名
T32n1646_p0240c02:不及,如蛇奴等。無有中根,以不定故。利
T32n1646_p0240c03:根有邊如諸佛,鈍亦有邊如蛇奴,中無邊
T32n1646_p0240c04:故不說中根。
T32n1646_p0240c05:[12]復次有二種道,信行、法行。復有[13]二道,難
T32n1646_p0240c06:道、易道。異此二道,故名為中。觀人利鈍,是
T32n1646_p0240c07:故[14]為中。又隨所樂故根有差別。樂信根
T32n1646_p0240c08:故名為信。多有智慧人諸根皆勝,以所樂
T32n1646_p0240c09:故名和伽利,信根為勝。如是諸根悉知無
T32n1646_p0240c10:餘,故名為力。佛知眾生各有所樂,樂名為
T32n1646_p0240c11:欲,如人樂酢則欲於酢。佛[15]隨所樂,各各
T32n1646_p0240c12:別知,謂是眾生樂於五欲、或樂修道。如
T32n1646_p0240c13:[16]是知已,隨宜說法,故能廣度一切眾生。
T32n1646_p0240c14:佛知世間無量種性,眾生久習所樂則成
T32n1646_p0240c15:其性。如調達等,世世謗佛,惡心轉深,便名
T32n1646_p0240c16:為性。善性亦然。或有眾生,從性起欲、或緣
T32n1646_p0240c17:現起。如來[17]善知所樂及性,故名為力。佛知
T32n1646_p0240c18:一切所至處道,知行是道生地獄中乃至
T32n1646_p0240c19:生天,知行是道得至[18]涅槃。是業皆從根
T32n1646_p0240c20:欲性生。有漏業[19]故生五道中,無漏業故得
T32n1646_p0240c21:至涅槃。先但說道,今說道果。又先總相說,
T32n1646_p0240c22:今分別說。有如是業趣於地獄,有如是
T32n1646_p0240c23:業能到涅槃。趣地獄者亦有差別,是業當
T32n1646_p0240c24:墮活地獄中,是業當墮黑繩地獄,是故佛
T32n1646_p0240c25:於第七力中知[20]細微業,餘人若知不能分
T32n1646_p0240c26:別,故名為力。佛如是知過去業果,名宿命
T32n1646_p0240c27:智力。又佛[21]應知眾生先所行道,知已說法,
T32n1646_p0240c28:故於宿命說有智力。又佛念過去一切生
T32n1646_p0240c29:處,若在色處、若無色處,自知己身亦知眾
T32n1646_p0241a01:生,故名為力。佛天眼智,見未來世三有相
T32n1646_p0241a02:續,知三種業、四種受法,亦為記說,了知無
T32n1646_p0241a03:礙故名為力。以漏盡力,知不相續眾生命
T32n1646_p0241a04:終,或有相續、或不相續。是力皆為一切眾
T32n1646_p0241a05:生至處道力,總說涅槃道。今此力中廣分別
T32n1646_p0241a06:說,佛因垢淨故有十力,得九力故則智成
T32n1646_p0241a07:就,得第十力故則斷成就。智斷具足,故名
T32n1646_p0241a08:世尊,天人所敬。
T32n1646_p0241a09:四無畏品第三
T32n1646_p0241a10:又佛成就四無所畏,是故應禮。四[1]無畏者,
T32n1646_p0241a11:如來得一切智、一切漏盡,能說障道及盡苦
T32n1646_p0241a12:道。此四法中,若有人來如法難問,我無所
T32n1646_p0241a13:畏。初無畏者是一切智,亦是九力。第二名
T32n1646_p0241a14:斷,即第十力。智斷具足故,如來自己功德具
T32n1646_p0241a15:足。後二無畏,令他具足。佛說障礙是實障
T32n1646_p0241a16:法,所謂不善或善有漏,障解脫故名障礙
T32n1646_p0241a17:法,為離障[2]礙故說出道。
問曰:如汝此中
T32n1646_p0241a18:所說諸力即是無畏,今力與無畏有何差
T32n1646_p0241a19:別?答曰:智名為力。以此力故有所堪受,
T32n1646_p0241a20:是名無畏。有愚癡人無慚愧故多所堪受,
T32n1646_p0241a21:如來堪受從智慧生。又以智故不畏他人,
T32n1646_p0241a22:故名無畏。所以者何?或雖有智猶怯弱故。
T32n1646_p0241a23:又智名為力,能說是智名無所畏。所以者
T32n1646_p0241a24:何?有人雖知,不善說故。又能勝他人名
T32n1646_p0241a25:為無畏。所以者何?有人雖知,不勝他故。又
T32n1646_p0241a26:智無盡故名為力,辯才無盡故名[*]無畏。
T32n1646_p0241a27:復次說有義趣故名為力,所說自在名曰
T32n1646_p0241a28:無畏。又因名為力,果名無畏,以從智中
T32n1646_p0241a29:生無畏故。又人從生怯弱,後得少智便能
T32n1646_p0241b01:無畏;何況世尊,從久遠來其心廣大,又得
T32n1646_p0241b02:一切智,而當有畏?
T32n1646_p0241b03:[3]復次有人,不能勝他故有所畏;無有一
T32n1646_p0241b04:人佛不勝者,故無所畏。又有論者,善於言
T32n1646_p0241b05:辭亦善義趣則無所畏,佛即是也,得一切
T32n1646_p0241b06:智故善於義趣,得無礙辯故[4]善言辭。或
T32n1646_p0241b07:復有人於事無力而生怖畏。如來逮得一
T32n1646_p0241b08:切智故,於一切事無不有力。一切經書、
T32n1646_p0241b09:一切論[5]議,皆悉通達明了問答,故無所畏。
T32n1646_p0241b10:[6]復次[7]人有短闕,若家若性、若色若戒、多聞
T32n1646_p0241b11:智等,故致譏論。如來於此都無所闕,是故
T32n1646_p0241b12:無畏。又如法論者不可破壞,佛即是也,如
T32n1646_p0241b13:阿叔羅婆羅門語世尊言:如法論者難勝難
T32n1646_p0241b14:壞,順道論者、思量論者、有因論者亦復如
T32n1646_p0241b15:是。復次若人成就四種論法亦難勝難壞,
T32n1646_p0241b16:一者住於正[8]報、二者受因非因、三者能受
T32n1646_p0241b17:譬喻、四者住論法中。佛具此四,諸天世人
T32n1646_p0241b18:無能勝者,故無所畏。[*]復次不諮善師而
T32n1646_p0241b19:論議者則易可壞。如來昔曾於[9]錠光等無
T32n1646_p0241b20:量佛所修[10]集論法,故不可壞。[*]復次佛說
T32n1646_p0241b21:二諦,所謂世諦、第一義諦,是故智者所不能
T32n1646_p0241b22:壞。凡夫無智亦不與諍。又佛不與世間
T32n1646_p0241b23:共諍,世間謂有、佛亦說有,世間謂無、佛亦
T32n1646_p0241b24:說無,是故無諍,以其無諍故不可壞。復
T32n1646_p0241b25:次論有二種,一[11]者真實論、二諂曲論。諸外
T32n1646_p0241b26:道等多諂曲論,佛真實論故不可壞。又佛法
T32n1646_p0241b27:中正行淨故論議亦淨,正行清淨名盡苦因。
T32n1646_p0241b28:諸外道論有相似因,無正因故不能得勝。
T32n1646_p0241b29:又佛經清淨,所說義趣不違實相,不同
T32n1646_p0241c01:外道。又佛所說道不但隨語,皆心自知,
T32n1646_p0241c02:如經中說佛告比丘:汝等莫但信我語
T32n1646_p0241c03:[12]也,當自知見、自身證行。又言:汝來,諸無諂
T32n1646_p0241c04:者,若我晨朝為汝說法令夕得道,夕為說
T32n1646_p0241c05:法令晨得道。復次若人於法有所不達便
T32n1646_p0241c06:止不言,設有所言亦必可壞。佛無不達故
T32n1646_p0241c07:能無畏。又如來得諸無礙智,於一切法無
T32n1646_p0241c08:不通達,故無所畏。又小智不知大人所
T32n1646_p0241c09:知,大能知小,佛於眾生最為大故,能知小
T32n1646_p0241c10:論,故無所畏。又諸外道論因所見起,佛知
T32n1646_p0241c11:是見從眾緣生,知集知滅、知味知過、知
T32n1646_p0241c12:出,諸外道等不能盡知故生諍論。佛以一
T32n1646_p0241c13:切種智知一切法故,能破壞一切諸論,不
T32n1646_p0241c14:為一切諸論所壞,故無所畏。如是等緣名
T32n1646_p0241c15:力、無畏差別義也。
問曰:佛於諸法悉無所
T32n1646_p0241c16:畏,何[13]故但說四無畏耶?答曰:說四則為
T32n1646_p0241c17:總說一切無畏。所以者何?前二無畏自說智
T32n1646_p0241c18:斷,後二無畏為他說障道法、說盡苦道,亦
T32n1646_p0241c19:名智斷。師及弟子智斷具足故,名總說一切
T32n1646_p0241c20:無畏。
問曰:眾生何故疑佛非一切智人?
T32n1646_p0241c21:答曰:佛所言說或有似非一切智人,如佛
T32n1646_p0241c22:問[14]言:汝從何來?有如是等。又如經中說:
T32n1646_p0241c23:有人若至城邑聚落問其名字,我不說是
T32n1646_p0241c24:一切智人。聞斯經者,疑佛非是一切智人。
T32n1646_p0241c25:又佛所說似有貪著,如經中說佛言:善來比
T32n1646_p0241c26:丘!汝於此身為得大利,隨順我法我則歡
T32n1646_p0241c27:喜。有似瞋語,如語調達:汝為死人,是食
T32n1646_p0241c28:唾人。[*]又似慢語,自言:我是人中師子,成
T32n1646_p0241c29:就十力、四無所畏,於大眾中能師子吼。[*]又
T32n1646_p0242a01:似見語,言:善持我法如擎油鉢。[*]又語調
T32n1646_p0242a02:達:我不以眾與舍利弗、目[1]揵連[2]等,況當
T32n1646_p0242a03:與汝。有小智人聞斯等言,便謂如來諸漏
T32n1646_p0242a04:[3]未盡。又佛說諸欲是障道法,有人雖受
T32n1646_p0242a05:亦能得道。又[4]比尼中所說遮法,有人毀壞
T32n1646_p0242a06:亦能得道,小智疑佛不知障法。[5]有人修
T32n1646_p0242a07:道亦有結使,小智生疑,謂修聖道不能
T32n1646_p0242a08:盡結,既不盡結何能離苦?是故如來於
T32n1646_p0242a09:此四法說無所畏。
問曰:如向所疑當云何
T32n1646_p0242a10:斷?答曰:佛隨俗語,世間亦有知而問者,
T32n1646_p0242a11:不以為過。佛亦如是,在世間故隨俗而
T32n1646_p0242a12:問。又世間亦有心無貪著而言似有貪有
T32n1646_p0242a13:如是等,佛亦如是,利眾生故現有是言。
T32n1646_p0242a14:若言欲非障法,如來說欲實是障法,若欲
T32n1646_p0242a15:在心則無修道,要先除欲然後得道。若言
T32n1646_p0242a16:雖犯遮法猶得道者,破實遮法必無得道,
T32n1646_p0242a17:若非實罪,以重緣故,佛還自聽,非壞遮法。
T32n1646_p0242a18:若言修道亦有結者,聖道能破一切結使,
T32n1646_p0242a19:未具足故不能盡破。譬如酥性能破熱病,
T32n1646_p0242a20:以服少故不能消盡。修道亦爾,是故無咎。
T32n1646_p0242a21:如來成就四無所畏,是故應禮。
T32n1646_p0242a22:十號品第四
T32n1646_p0242a23:復次,經中說如來等十種功德,謂如來、應供、
T32n1646_p0242a24:正遍知、明行足、善逝、世間解、無[6]上調[7]御、
T32n1646_p0242a25:天人師、佛、世尊。如來者,乘如實道來成正
T32n1646_p0242a26:覺,故曰如來。有所言說皆實不虛,如佛
T32n1646_p0242a27:問阿難:如來所言頗有二不?不也。世尊!故
T32n1646_p0242a28:名如說。復次如來從得道夜至涅槃夜,於
T32n1646_p0242a29:其中間所說皆實,不可破壞,故名如說。又
T32n1646_p0242b01:以一切種智知前後際,然後說故,所言皆
T32n1646_p0242b02:實。又諸佛世尊憶念堅固無所忘失,有人
T32n1646_p0242b03:或以比智而有所說、有隨經書、或有現
T32n1646_p0242b04:在不能善見而有所說,是人所說若得若
T32n1646_p0242b05:失。如經中說:比智者言或得或失。佛於諸
T32n1646_p0242b06:法現知已說,是故所言皆不可壞。名實
T32n1646_p0242b07:說者,又佛所說皆說實義,不如餘人有實
T32n1646_p0242b08:不實,故不可壞。又所言應時,如經中說
T32n1646_p0242b09:佛知眾生心喜心樂乃說道法,故名如說。
T32n1646_p0242b10:又應為說者即為說之,如《緊叔伽經》中說。
T32n1646_p0242b11:又所應說法而為說之,所謂若略若廣陰
T32n1646_p0242b12:入門等,是故所說無非真實。復次有二種
T32n1646_p0242b13:語法,一依世諦、二依第一義諦。如來依此二
T32n1646_p0242b14:諦說故所言皆實。又佛不說世諦是第一
T32n1646_p0242b15:義諦、不說第一義諦是世諦、是故二言皆
T32n1646_p0242b16:不相違。復次,如來若遮若開亦不相違。隨
T32n1646_p0242b17:所為事遮,不即此事開;隨所為事開,不
T32n1646_p0242b18:即此事遮,是故所言皆不相違。又有三種
T32n1646_p0242b19:語法,一從見生、二從慢生、三從假名生。佛
T32n1646_p0242b20:無二種語,於第三語清淨無染。又有四種
T32n1646_p0242b21:語法,見、聞、覺、知法。佛於此四,所言[8]清淨,
T32n1646_p0242b22:心無貪著。又有五種語法,過去、未來、現在、
T32n1646_p0242b23:無為及不可說。是五種法,佛悉通達,明了知
T32n1646_p0242b24:已然後乃說,故名如說。能如說故,名為如
T32n1646_p0242b25:來。以煩惱盡故得此法,貪恚癡等是妄語
T32n1646_p0242b26:根本,滅此諸結,是故應供。復次,如來說應
T32n1646_p0242b27:供[9]法,是滅結法由正智生,以無常等慧
T32n1646_p0242b28:正觀法故諸煩惱盡,故因正智生應供法。
T32n1646_p0242b29:是正智法從明行生,前際後際及不相續善
T32n1646_p0242c01:通達故,得名正智。盡行施等波羅蜜故,諸
T32n1646_p0242c02:明行足;餘人亦於無始生死行施等法,無
T32n1646_p0242c03:正行故,不名善逝。佛有正道行施等行,故
T32n1646_p0242c04:名善逝。得此五法,如來自[A1]己功德具足。得
T32n1646_p0242c05:正智故,能知世間一切心念,知所念已而
T32n1646_p0242c06:為說法,故名無上調御。所當調者無不調
T32n1646_p0242c07:伏,已調伏者永不敗壞。所調伏者天人是
T32n1646_p0242c08:也,故名天人師。或有生疑:云何?以[10]生人
T32n1646_p0242c09:而能化天,故言我是天人師也。佛者,若
T32n1646_p0242c10:過去未來現在諸法,有為無為、有盡無盡、若麁
T32n1646_p0242c11:[11]若細等一切諸法,坐道場時除無明睡,
T32n1646_p0242c12:得一切智朗然大悟,故名覺者。如是九種
T32n1646_p0242c13:功德具足,於三世十方世界中尊,故名世
T32n1646_p0242c14:尊。佛十號具足故,自身具足、他亦具足,自
T32n1646_p0242c15:利利人,是故應禮。
T32n1646_p0242c16:三不護品第五
T32n1646_p0242c17:佛身口意業不護。所以者何?佛無不淨身口
T32n1646_p0242c18:意業欲令他人不見不知。又諸餘人或有
T32n1646_p0242c19:無記,似如不淨身口意業,智者所呵。佛亦
T32n1646_p0242c20:無也。所以者何?如來一切身口意業,皆由
T32n1646_p0242c21:智慧正憶念起,若諸[12]妄念少智之人無如
T32n1646_p0242c22:是業。又世間人或卒誤語,佛無此等。又佛
T32n1646_p0242c23:善修身戒心慧如是等法,以善修故,一切
T32n1646_p0242c24:不善及似不善業皆悉除滅。[*]復次世尊從
T32n1646_p0242c25:久遠來修行善法,不適今也,是故諸業性
T32n1646_p0242c26:淨不護。又佛常樂戒行,不以怖畏墮惡
T32n1646_p0242c27:道等。又佛一切身口意業,皆為利人故無
T32n1646_p0242c28:不善,以無不善故不須護以淨,不護業
T32n1646_p0242c29:是故應禮。又佛成就三念處故,所以應
T32n1646_p0243a01:禮。若說法時,聽者一心不以為喜,若不一
T32n1646_p0243a02:心不以為憂,常行捨心。所以者何?佛貪恚
T32n1646_p0243a03:習無有餘故。又知諸法畢竟空故,無憂無
T32n1646_p0243a04:喜。又佛善集大悲心故,於善不善,心無憂
T32n1646_p0243a05:喜等起大悲。又佛深知眾生各各性故,
T32n1646_p0243a06:若善心聽不以為喜,不善心聽不以為憂,
T32n1646_p0243a07:以性爾故常行捨心。又佛心堅固猶如大
T32n1646_p0243a08:地,去重不高,若置重物亦復不下;餘凡
T32n1646_p0243a09:夫人其心如[1]稱,少增而下、少減而高。又佛
T32n1646_p0243a10:世尊名大悲者,是故天人皆應敬禮。又捨
T32n1646_p0243a11:深禪定,樂為人說法。餘人悲心無所成辦,
T32n1646_p0243a12:世尊大悲能濟眾生,故名有果。又以大悲
T32n1646_p0243a13:成無上道,更無餘緣。復次佛無我心,少欲
T32n1646_p0243a14:知足最為第一,以大悲故自歎己身。又佛
T32n1646_p0243a15:性柔和,以大悲故有苦切言,起大方便受
T32n1646_p0243a16:諸勤苦,為度眾生。又佛以大悲度眾生故,
T32n1646_p0243a17:住於世間受五陰身,如熱鐵丸於須臾頃
T32n1646_p0243a18:不可堪忍。又佛世尊善修捨心,捨此捨心
T32n1646_p0243a19:常行大悲,故可尊敬。又佛為善人善中之
T32n1646_p0243a20:善。所以者何?自得大利亦利他人,自利
T32n1646_p0243a21:利人故名善人。又佛為眾生真善知識,如
T32n1646_p0243a22:經中說:我是眾生真善知識,是憐愍者、利益
T32n1646_p0243a23:者等。又佛世尊有精進等諸功德聚,如和利
T32n1646_p0243a24:以百句讚佛。有此功德,是故應禮。又佛自
T32n1646_p0243a25:說功德,[A2]如《增一阿含.如來品》中自說:我是人
T32n1646_p0243a26:中師子、人華人象,於沙門中第一[2]沙門,婆
T32n1646_p0243a27:羅門中亦是第一,眾聖中王。行無錯謬,不
T32n1646_p0243a28:隨苦樂者,我身是也。
問曰:佛以何故自讚
T32n1646_p0243a29:其身?自讚[3]身者是愚人相。答曰:世尊不
T32n1646_p0243b01:求名利,但為他故自歎己身。又佛無我心,
T32n1646_p0243b02:為利人故自歎無咎。又以因緣少多自讚,
T32n1646_p0243b03:於佛功德不能說盡,是故不墮愚人相中,
T32n1646_p0243b04:不自高故。又如《清淨經》中,舍利弗住於佛
T32n1646_p0243b05:前讚佛功德,是故應禮。又少欲知足等無
T32n1646_p0243b06:量功德皆在佛身。所以者何?佛集一切諸
T32n1646_p0243b07:功德故。以是等緣應敬禮佛。
T32n1646_p0243b08:法寶論初三善品第六
T32n1646_p0243b09:問曰:汝[4]言應禮法,以何功德故應禮耶?
T32n1646_p0243b10:答曰:佛自讚言:我所說法,初中後善,義善、
T32n1646_p0243b11:語善。獨法具足清淨調柔、隨順梵行。初中後
T32n1646_p0243b12:善者,佛法無時不善,於少壯老三時皆善,
T32n1646_p0243b13:入時行時出時亦善。又初止惡、中捨福報、後
T32n1646_p0243b14:一切捨,是名三善。又佛三時常說正法,不
T32n1646_p0243b15:雜非法如餘外道。又初中後時常為智者
T32n1646_p0243b16:之所愛樂。又於三時一切甚深,不如餘經
T32n1646_p0243b17:初麁、中細、後則微末。以是等緣故名三善。
T32n1646_p0243b18:義善者,佛法義有深利益,得今世利及後
T32n1646_p0243b19:世利、出世道利,不如外典願增天眼。語善
T32n1646_p0243b20:者,隨方俗語能示正義,故名語善。所以者
T32n1646_p0243b21:何?言說之果所謂義也。是故諸所言,說能
T32n1646_p0243b22:[5]辯義理,是名語善。[*]復次佛法貴如說行、
T32n1646_p0243b23:非但言說,是故隨方俗語能令得道,名為
T32n1646_p0243b24:語善;不如外典但貴語言,若失語言、若失
T32n1646_p0243b25:音聲辭主得罪。[*]復次善說真諦故名義
T32n1646_p0243b26:善,善說世諦故名語善。獨法者,佛但說正
T32n1646_p0243b27:法,不為戲論說往古事,亦不雜說法及非
T32n1646_p0243b28:法。又[6]獨法者,但為無餘涅槃故說。又獨
T32n1646_p0243b29:佛能說,故曰獨法。
問曰:[*]有聲聞部經但聲
T32n1646_p0243c01:聞說,又有餘經諸天神說,汝何故言獨佛
T32n1646_p0243c02:說耶?答曰:是法根本皆從佛出,是諸聲聞
T32n1646_p0243c03:及天神等皆傳佛語。如比尼中說:佛法名佛
T32n1646_p0243c04:所說、弟子所說、變化所說、諸天所說。取要
T32n1646_p0243c05:言之,一切世間所有善語皆是佛說,故名
T32n1646_p0243c06:獨法。具足者,佛所說法無所減少,如《欝[7]陀
T32n1646_p0243c07:伽經》中說具足相。又佛法[8]者,不待餘經
T32n1646_p0243c08:而得成也。如和伽羅那經待五種經然後
T32n1646_p0243c09:得成,佛法不爾,於一偈中其義具足,如說
T32n1646_p0243c10:諸惡莫作、諸善奉行、自淨其意、是諸佛教,故
T32n1646_p0243c11:名具足。清淨調柔者,二種清淨故,名清淨
T32n1646_p0243c12:調柔。語清淨故名曰清淨,義清淨故名曰調
T32n1646_p0243c13:柔。又佛聽於正義中置隨義語,於正語
T32n1646_p0243c14:中置隨語義,不如外道隨經而取。又佛法
T32n1646_p0243c15:中依法不依人,法亦分別依了義經不依
T32n1646_p0243c16:不了義經,是名淨法,非但隨經。又佛法中
T32n1646_p0243c17:有三法印,一切無我、有為諸法念念無常、寂
T32n1646_p0243c18:滅涅槃。是三法印,一切論者所不能壞,以
T32n1646_p0243c19:真實故,名清淨調柔。隨梵行者,八直聖道名
T32n1646_p0243c20:為梵行。[9]梵名涅槃,[10]是道能到,故名梵行。
T32n1646_p0243c21:法寶成就如是功德,是故應禮。
T32n1646_p0243c22:眾法品第七
T32n1646_p0243c23:復次佛自讚言:我法能滅、能到涅槃、能生
T32n1646_p0243c24:正智、能善將導。能滅者,滅貪恚等諸煩惱
T32n1646_p0243c25:火,故曰能滅。如習不淨觀滅婬欲火,如
T32n1646_p0243c26:習慈心滅瞋恚等,不如外道斷食等法,故
T32n1646_p0243c27:名能滅。能到涅槃者,佛法究竟必至涅槃,
T32n1646_p0243c28:不如外道住有分中著禪定等。又佛法中
T32n1646_p0243c29:說一切有為皆有過患,無稱讚處,不如婆
T32n1646_p0244a01:羅門讚梵世等,故名佛法能到涅槃。能生
T32n1646_p0244a02:正智者,所有佛法皆為涅槃,是故能生正
T32n1646_p0244a03:智。又佛法中有真智果,如從聞慧生思慧、
T32n1646_p0244a04:從思慧生修慧,故名佛法能生正智。能善
T32n1646_p0244a05:將導者,佛法先自善成,後令他人住正法
T32n1646_p0244a06:中,故名善導。[*]復次佛法有六:一曰善說、二
T32n1646_p0244a07:曰現報、三曰無時、四曰能將、五曰來嘗、六
T32n1646_p0244a08:曰智者自知。善說者,佛說諸法如法實相,若
T32n1646_p0244a09:不善法說不善相、善說善相,故名善說。現
T32n1646_p0244a10:報者,佛法能得現世果報,如經中說:晨朝
T32n1646_p0244a11:受化令夕得道,夕為說法令朝得[1]利。又現
T32n1646_p0244a12:報者,如[2]說現在,《沙門果經》中說:現得恭
T32n1646_p0244a13:敬名聞、禪定神通等利。[*]復次佛法皆有義
T32n1646_p0244a14:理,故能致得恭敬現報、後報及涅槃報;諸外
T32n1646_p0244a15:道法無義理故,尚無現報及後世報,何況涅
T32n1646_p0244a16:槃,故[3]曰現報。無時者,佛法不待某日月
T32n1646_p0244a17:歲星宿吉凶乃得修道、某日月歲不得
T32n1646_p0244a18:修道,不如婆羅門法,初春婆羅門受火、春
T32n1646_p0244a19:末剎利受火等,復有或待日出或日未出
T32n1646_p0244a20:而供養火,如見五穀待時而種,或謂佛法
T32n1646_p0244a21:亦當如是,故說無時。如經中說:佛法易
T32n1646_p0244a22:行,行住坐臥無時不得。能將者,以正行故
T32n1646_p0244a23:能將眾生至解脫處,故名能將。來嘗者,佛
T32n1646_p0244a24:法應當自身作證,不但隨他。如佛語比
T32n1646_p0244a25:丘:汝等莫但信我語[*]也,當自思惟是法
T32n1646_p0244a26:可行、是不可行。不如外道語弟子言:捨
T32n1646_p0244a27:是問答,如人淨洗不喜塵土,當如聾瘂但
T32n1646_p0244a28:隨我語。故曰來嘗。智者自知者,是佛法利,
T32n1646_p0244a29:智慧人乃能信解;斷食等麁,愚者信樂,智者
T32n1646_p0244b01:不受,以正智慧能破煩惱,如是等法智者
T32n1646_p0244b02:乃解。雖以甘饍充足其身,一心精進貪恚
T32n1646_p0244b03:不染,如是等事智者現知,如人病愈自知
T32n1646_p0244b04:得離,如水相冷飲者乃知。[*]復次或有過語
T32n1646_p0244b05:法,如地堅相。堅何等相?不得語答,觸乃可
T32n1646_p0244b06:知,如生盲人不可語以青黃赤白。若人不
T32n1646_p0244b07:得佛法味者,不可語以佛法實義,以寂
T32n1646_p0244b08:滅故。復次佛法可自證知,不可以己所證
T32n1646_p0244b09:傳與他人,如財物等。如《婆羅延經》中佛言:
T32n1646_p0244b10:我不能自斷汝疑,能證我法汝疑自斷。
T32n1646_p0244b11:[*]復次是法到他身時,不可得見如火傳
T32n1646_p0244b12:等。又凡夫愚人為無明山所障覆故不信
T32n1646_p0244b13:是法,如因阿夷羅[4]曰沙彌說大山喻,故
T32n1646_p0244b14:言智者自知。[*]復次佛法甚深、開示則淺,斷
T32n1646_p0244b15:除虛偽,流布天人。甚深者,佛法甚深,以不
T32n1646_p0244b16:知因故。世間多見現果、不能知因,故說
T32n1646_p0244b17:自在天等邪因。十二因緣深故難解,世間智
T32n1646_p0244b18:淺,於佛法中不生深想,不能通達眾因
T32n1646_p0244b19:緣法。乃至小草以眾因緣思惟觀察,其相轉
T32n1646_p0244b20:深。如佛所說:眾因緣法,是事甚深。愛盡
T32n1646_p0244b21:離滅及涅槃處,是亦難見。
問曰:若因緣甚深,
T32n1646_p0244b22:阿難何故生淺想耶?答曰:有論師言,是語
T32n1646_p0244b23:不然。阿難是大弟子,通達法相,云何當言
T32n1646_p0244b24:因緣法淺?又若以總相觀因緣法,故生淺
T32n1646_p0244b25:想。所以者何?是人不能善分別觀煩惱業
T32n1646_p0244b26:故。復次若人於本所學事得究竟,便生
T32n1646_p0244b27:淺想,如得[5]大智還觀初章。或復有人智
T32n1646_p0244b28:慧未成,於甚深法則生淺想。[*]又佛善說法
T32n1646_p0244b29:故,或有眾生便生淺想。[*]復次佛法皆空,是
T32n1646_p0244c01:空甚深,佛以種種因緣譬喻宣示,義則易
T32n1646_p0244c02:解,小兒亦知,如須陀耶沙彌等。復次佛
T32n1646_p0244c03:法堅固,諸言說中最為真實,不如婆羅
T32n1646_p0244c04:陀羅摩延經等但有語言、無有實義。如
T32n1646_p0244c05:盧提梵志言:世尊!諸比丘等於利益法真實
T32n1646_p0244c06:法中精勤修學,所謂漏盡。復次佛法為利
T32n1646_p0244c07:[6]益一切世間故說,不如婆羅門言婆羅門
T32n1646_p0244c08:法但自得道,餘人不得。又佛法尊重,諸天
T32n1646_p0244c09:王等五欲自恣亦來信受。以是因緣故應禮
T32n1646_p0244c10:法。
T32n1646_p0244c11:十二部經品第八
T32n1646_p0244c12:復次佛法分別有十二種:一修多羅、二祇夜、
T32n1646_p0244c13:三和伽羅那、四伽陀、五憂陀那、六尼陀那、七
T32n1646_p0244c14:阿波陀那、八伊帝曰多伽、九闍陀伽、十鞞佛
T32n1646_p0244c15:略、十一阿浮多達磨、十二憂波提舍。修多羅
T32n1646_p0244c16:者,直說語言。祇夜者,以偈[7]頌修多羅,或佛
T32n1646_p0244c17:自說、或弟子說。
問曰:何故以偈[*]頌修多羅?
T32n1646_p0244c18:答曰:欲令義理堅固,如以繩貫華次第堅
T32n1646_p0244c19:固。又欲嚴飾言辭令人喜樂,如以散華
T32n1646_p0244c20:或持貫華以為莊嚴。又義入偈中則要略
T32n1646_p0244c21:易解。或有眾生樂直言者、[*]有樂偈說。又
T32n1646_p0244c22:先直說法,後以偈[*]頌,則義明了,令信堅固。
T32n1646_p0244c23:又義入偈中,則次第相著,易可讚說,是故
T32n1646_p0244c24:說偈。或謂佛法不應造偈似如歌詠。此事
T32n1646_p0244c25:不然,法應造偈。所以者何?佛自以偈說諸
T32n1646_p0244c26:義故。又如經言:一切世間微妙言辭皆出
T32n1646_p0244c27:我法。是故偈頌有微妙語。
和伽羅那者,諸解
T32n1646_p0244c28:義經名和伽羅耶。若有經無答無解,如四
T32n1646_p0244c29:無礙等經,名修多羅。有問答經,名和伽羅
T32n1646_p0245a01:那。如說四種人,有從冥入冥、從冥入明、
T32n1646_p0245a02:從明入[1]冥、從明入[2]明。從冥入冥者,如
T32n1646_p0245a03:貧賤人造三惡業墮惡道等。如是等經名
T32n1646_p0245a04:和伽羅那。
問曰:佛何故說無答無解經?答
T32n1646_p0245a05:曰:有經義理深重,是經義阿毘曇中當別
T32n1646_p0245a06:說,是故不解。或有人言:佛所說經皆有義
T32n1646_p0245a07:解,但集法者撰深義經置阿毘曇中。如
T32n1646_p0245a08:因內結外結,人終夜解義,此義應在結使聚
T32n1646_p0245a09:中。
伽陀者,第二部說祇夜。祇夜名偈,偈有
T32n1646_p0245a10:二種:一名伽陀、二名路伽。路伽有二種:一
T32n1646_p0245a11:順煩惱、二不順煩惱。不順煩惱者,祇夜中說,
T32n1646_p0245a12:是名伽陀。除二種偈,餘非偈經名憂陀那。
T32n1646_p0245a13:尼陀那者,是經因緣。所以者何?諸佛賢聖
T32n1646_p0245a14:所說經法要有因緣,此諸經緣或在修多
T32n1646_p0245a15:羅中或在餘處,[3]是名尼陀那。阿波陀那者,
T32n1646_p0245a16:本末次第說是也。如經中說:智者言說則有
T32n1646_p0245a17:次第,有義有解不令散亂,是名阿波陀那。
T32n1646_p0245a18:伊帝曰多伽者,是經因緣及經次第。若此二
T32n1646_p0245a19:經在過去世,名伊帝曰多伽,秦言此事過
T32n1646_p0245a20:去如是。闍陀伽者,因現在事說過去事。如
T32n1646_p0245a21:來雖說未來世事,[4]是事皆因過去現在故
T32n1646_p0245a22:不別說。鞞佛略者,佛廣說[5]經名鞞佛略。有
T32n1646_p0245a23:人不信,謂諸大聖樂寂滅故,不喜憒閙、厭
T32n1646_p0245a24:世雜語,拔樂眾根故不樂廣說,如經中
T32n1646_p0245a25:說:有得道人過二月已乃出一言。為斷
T32n1646_p0245a26:此故,說有廣經,饒益他故。如說如來二
T32n1646_p0245a27:種說法:一廣、二略,廣勝略故。阿浮陀達磨
T32n1646_p0245a28:者,未曾有經。如說劫盡大變異事、諸天身
T32n1646_p0245a29:量、大地震動。有人不信如是等事,是故說
T32n1646_p0245b01:此未曾有經,現業果報諸法勢力不思議故。
T32n1646_p0245b02:憂波提舍者,摩訶迦栴延等諸大智人廣解
T32n1646_p0245b03:佛語,有人不信謂非佛說,佛為是故說
T32n1646_p0245b04:有論經。經有論故,義則易解。是十二部
T32n1646_p0245b05:經名為佛法。法寶具足如是功德,是故應
T32n1646_p0245b06:禮。
T32n1646_p0245b07:僧寶論初清淨品第九
T32n1646_p0245b08:問曰:汝先言應禮僧,何故應禮?答曰:佛
T32n1646_p0245b09:於處處自[6]讚歎僧,是僧寶戒品清淨,定品、
T32n1646_p0245b10:慧品、解脫品、解脫知見品清淨,應請、應禮、合
T32n1646_p0245b11:掌、供養,無上福田、能益施者。戒品清淨者,佛
T32n1646_p0245b12:弟子眾持戒無瑕,乃至小罪深懷畏懼。又佛
T32n1646_p0245b13:弟子不為福報生人天等,亦不怖畏墮地
T32n1646_p0245b14:獄等,而勤持戒但樂善法,故名清淨。又持
T32n1646_p0245b15:淨戒不限時節,不如婆羅門六月持戒,長
T32n1646_p0245b16:夜受持乃至究竟,故名清淨。又持淨戒
T32n1646_p0245b17:離於二邊,離五欲樂亦離苦身,故名聖所
T32n1646_p0245b18:愛戒,是戒名為智者所愛。又心淨故戒亦清
T32n1646_p0245b19:淨。又深心止惡,不但守戒怖畏後世,故
T32n1646_p0245b20:名僧寶戒品清淨。定品清淨者,若定能生真
T32n1646_p0245b21:智,故名清淨。慧品清淨者,若慧能盡煩惱,
T32n1646_p0245b22:故名清淨。解脫清淨者,若得盡諸煩惱非
T32n1646_p0245b23:但能遮,故名解脫清淨。解脫知見清淨者,
T32n1646_p0245b24:於諸煩惱盡中得智,謂我生盡,非未盡煩
T32n1646_p0245b25:惱中言我生盡,是名解脫知見清淨。應請
T32n1646_p0245b26:應禮[7]應供養者,以能具足如是功德故,
T32n1646_p0245b27:應求請禮敬供養。福田者,於中[8]殖福獲報
T32n1646_p0245b28:無量,乃至涅槃猶不可盡。能益施者,
T32n1646_p0245b29:能令施者功德增益。如八功德田滋茂五
T32n1646_p0245c01:穀不令敗壞,僧田亦爾,成就八功德故,能
T32n1646_p0245c02:令施[9]種功德增長,是故應禮。
T32n1646_p0245c03:分別賢聖品第十
T32n1646_p0245c04:問曰:以何法故名之為僧?答曰:四行四得
T32n1646_p0245c05:戒定慧等功德清淨,故名為僧。四行者,行須
T32n1646_p0245c06:陀洹、行斯陀含、行阿那含、行阿羅漢。四得
T32n1646_p0245c07:者,須陀洹、斯陀含、阿那含、阿羅漢。行須陀
T32n1646_p0245c08:[10]洹有三種人:一隨信行、二隨法行、三隨無
T32n1646_p0245c09:相行。信行者,若人未得空無我智,信佛法
T32n1646_p0245c10:故隨佛語行,故名信行。如經中說:我於是
T32n1646_p0245c11:事以信故行。若得真智則不但隨信行,如
T32n1646_p0245c12:經中說:知不作者、不信者等,是名上人。是故
T32n1646_p0245c13:當知未得真智名隨信行,如經中說:若人
T32n1646_p0245c14:於法能以[11]少慧觀忍樂者,是名信行。過凡
T32n1646_p0245c15:夫地、未得須陀洹果,於其中間不得命
T32n1646_p0245c16:終,是名信行。是人在聞思慧中正觀諸法,
T32n1646_p0245c17:心忍欲樂,雖未得空無我智,能生世間似
T32n1646_p0245c18:忍法心,自此[12]以來名過凡夫地。所以者
T32n1646_p0245c19:何?後當廣說。若無信等五根,是人則住
T32n1646_p0245c20:外凡夫中。是人漸習得煖法等修慧,仍本
T32n1646_p0245c21:名故,亦名信行,以終不及法行人故。是經
T32n1646_p0245c22:應言要必當得須陀洹果,不應言不得
T32n1646_p0245c23:命終。所以者何?是信行者以尚[13]遠故。如郁
T32n1646_p0245c24:伽長者供養眾僧,天神示言:某是阿羅漢、
T32n1646_p0245c25:某是行阿羅漢者,乃至某是須陀洹、某是
T32n1646_p0245c26:行須陀洹者。若在十五心中,不可得示,當
T32n1646_p0245c27:知行須陀洹者有近有遠,是名信行。法行
T32n1646_p0245c28:者,是人得[14]空無我智,在煖頂忍第一法中
T32n1646_p0245c29:隨順法行。謂空無我等是名法行,是二行
T32n1646_p0246a01:人。入見諦道,見滅諦故名無相行。是三種
T32n1646_p0246a02:人,名行須陀洹[1]果者,世俗道中無斷結故,
T32n1646_p0246a03:不得名為行三果者。此事後當說。須陀洹
T32n1646_p0246a04:者,如佛經說:若人斷三結,身見、疑、戒取,名
T32n1646_p0246a05:須陀洹,不墮惡道,必得正智,極至七有。
T32n1646_p0246a06:問曰:若須陀洹見諦所斷煩惱都盡,滅
T32n1646_p0246a07:無量苦,如《[2]池喻經》說,何故但言斷三結
T32n1646_p0246a08:[3]耶?答曰:此事後當廣說,謂身見盡故餘等
T32n1646_p0246a09:亦盡。
不墮惡道者,後業聚中亦當廣說。必
T32n1646_p0246a10:至菩提者,是人入法流中必至涅槃。如木
T32n1646_p0246a11:在恒河,離八因緣必到大海。極七有者,是
T32n1646_p0246a12:人於七世中無漏智熟,如歌羅羅等七日變
T32n1646_p0246a13:成;又如服酥等,極至七日堅病則消;又如
T32n1646_p0246a14:親族限至七世;又如七步蛇螫人身時,以
T32n1646_p0246a15:四大力故得至七步,以毒力故不得至
T32n1646_p0246a16:八;又欺誑法極至七世;又如七日出時則
T32n1646_p0246a17:劫燒盡。如是七世集無漏慧燒煩惱盡。又
T32n1646_p0246a18:法應七有,有須陀洹今世入涅槃,有第二
T32n1646_p0246a19:第三極至第七,是名須陀洹。行斯陀含者,
T32n1646_p0246a20:思惟所斷結有九品,若斷一二至三四五,
T32n1646_p0246a21:是名行斯陀含者。有人言:以一無礙道斷。
T32n1646_p0246a22:是事不然,佛經中說以無量心斷,如《斧柯
T32n1646_p0246a23:喻經》中說。又行斯陀含者,亦名家家,是人或
T32n1646_p0246a24:二或三往來,或於現身得入涅槃,是名
T32n1646_p0246a25:行斯陀含者。斯陀含者,一來此間便入涅
T32n1646_p0246a26:槃。是人思惟所斷結薄,住是薄中,名斯陀
T32n1646_p0246a27:含。是斯陀含,或今世入涅槃。行阿那含者,
T32n1646_p0246a28:若斷第七第八品結,是人皆名行阿那[4]含,
T32n1646_p0246a29:斷第八品是名一種。行阿那含者,或有今
T32n1646_p0246b01:世即入涅槃。盡離欲界九品結故,名阿那
T32n1646_p0246b02:含。是阿那含差別八種,所謂中陰滅者、有
T32n1646_p0246b03:生有滅者、有不行滅者、有行滅者、有上行
T32n1646_p0246b04:至阿迦尼吒滅者、有至無色處者、有轉
T32n1646_p0246b05:世者、有現滅者,隨上中下根故有差別。
T32n1646_p0246b06:中陰滅者亦有三種,上、中、下根。有阿那含
T32n1646_p0246b07:深厭世間,有少障礙不得現滅,是人則於
T32n1646_p0246b08:中陰中滅。生[5]亦三種,謂生滅者、行滅者、不
T32n1646_p0246b09:行滅者。生滅者,生時深厭離有即入涅槃,
T32n1646_p0246b10:是名生滅,以根利故。或有生已諸無漏道
T32n1646_p0246b11:自然在前,不加勤行而入涅槃,是不行滅,
T32n1646_p0246b12:以根中故。或有生已深畏受身,勤修行
T32n1646_p0246b13:道乃入涅槃,是名行滅,以根鈍故。上行滅
T32n1646_p0246b14:者亦有三種,若從一處終至一處生,便入
T32n1646_p0246b15:涅槃,是名利根;二三處生,是名中根;一切
T32n1646_p0246b16:處終一切處生,是名鈍根。從初禪至廣果
T32n1646_p0246b17:天是名決定。到廣果已若生淨居,是人不
T32n1646_p0246b18:復到無色處,以樂慧故。若入無色處者,是
T32n1646_p0246b19:人終不生淨居天,以樂定故。轉世者,若先
T32n1646_p0246b20:世得須陀洹果、斯陀含果,後轉身得阿那
T32n1646_p0246b21:含果,是人不入色無色界。現滅者,第一利
T32n1646_p0246b22:根,即於現身得入涅槃。復有二人,一名
T32n1646_p0246b23:信解脫、二名見得,是二人者根差別故。若鈍
T32n1646_p0246b24:根學人在思惟道名信解脫,利名見得。若
T32n1646_p0246b25:阿那含具八解脫,是名身證。是等皆名行
T32n1646_p0246b26:阿羅漢者,以斷結同故。若盡斷滅一切煩
T32n1646_p0246b27:惱,名阿羅漢。阿羅漢有[6]九種,退相、守相、
T32n1646_p0246b28:死相、[7]可進相、住相、不壞相、慧解脫相、俱解
T32n1646_p0246b29:脫相、不退相。是諸阿羅漢,以得信等根故
T32n1646_p0246c01:有差別。最鈍根者是名退相,退失三昧,退
T32n1646_p0246c02:三昧故無漏智慧不能現前。守相者,根小
T32n1646_p0246c03:勝故,若護三昧則不退失、不護則退。前退
T32n1646_p0246c04:相者,雖護亦退。死相者,根又小勝,深厭諸
T32n1646_p0246c05:有,是人不能得三昧故,無漏智慧難得現
T32n1646_p0246c06:前,設得喜失,故求死也。住相者,若得三昧
T32n1646_p0246c07:不進不退是名住相。前三種在退分三昧,
T32n1646_p0246c08:住相者在住分三昧。可進相者,若得三昧
T32n1646_p0246c09:轉深增益,是人住在增分三昧。不壞相者,
T32n1646_p0246c10:得三昧已,種種因緣不能敗壞,是人住在
T32n1646_p0246c11:達分三昧,慧最利故,善取三昧入住起相,故
T32n1646_p0246c12:不可壞,因滅盡定故。有二人,不得此定
T32n1646_p0246c13:名慧解脫,得此定者名俱解脫。不退相者,
T32n1646_p0246c14:所[8]得功德盡無退失。如經中說,佛語比
T32n1646_p0246c15:丘:若我弟子以床[9]輿我,我先所得盡無退
T32n1646_p0246c16:失。如是九種名無學人。先十八學人及九
T32n1646_p0246c17:無學,是二十七人名為[10]一切世間福田,僧
T32n1646_p0246c18:中具足,是故應禮[*]也。
T32n1646_p0246c19:福田品第十一
T32n1646_p0246c20:問曰:以何等故此諸賢聖名為福田?答曰:
T32n1646_p0246c21:斷貪恚等諸煩惱盡故名福田,如說稊稗
T32n1646_p0246c22:不去害善穀苗,是故施無欲人得報利大。
T32n1646_p0246c23:又是人心空故名福田。所以者何?以空相
T32n1646_p0246c24:故諸貪恚等煩惱不起、不生惡業。又諸賢
T32n1646_p0246c25:聖得不作法故名福田。又是人等所得禪
T32n1646_p0246c26:定皆悉清淨,永離大小諸煩惱故。又棄捨
T32n1646_p0246c27:憂樂故名福田。又能斷除五種心縛,心得
T32n1646_p0246c28:清淨故名福田。又成就八種功德田故。
T32n1646_p0246c29:又以七定具善護心故。又能盡滅七種漏
T32n1646_p0247a01:故,無諸漏失。又具足戒等七淨法故,又能
T32n1646_p0247a02:成就少欲知足等八功德故,又能度彼岸
T32n1646_p0247a03:及勤求度故名福田。又經中說:但能發心
T32n1646_p0247a04:欲行善法尚多利益,況修行耶。是諸賢
T32n1646_p0247a05:聖常行善法,故名福田。又經中說:誰施
T32n1646_p0247a06:主家有持戒比丘,受供養已入無量定,是
T32n1646_p0247a07:施主家得無量福。眾中有入無量三昧、無相
T32n1646_p0247a08:三昧、無動三昧,能令施主得無量報,故名
T32n1646_p0247a09:福田。又經中說:三事和合故得大福,一[A3]曰有
T32n1646_p0247a10:信、二曰施物、三曰福田。於眾僧中多功德
T32n1646_p0247a11:人,功德人中信心易生。又施眾僧具九因
T32n1646_p0247a12:緣故獲大果。又施眾僧,以受者淨故施必
T32n1646_p0247a13:清淨。又施有八種,有清淨心少、施物亦少、
T32n1646_p0247a14:施破戒人,有清淨心少、所施物多、施破戒
T32n1646_p0247a15:人,有清淨心少、施物亦少、施持戒人,有清
T32n1646_p0247a16:淨心少、所施物多、施持戒人,有清淨心多、施
T32n1646_p0247a17:四種物亦爾。於僧中施、必當成就若二若
T32n1646_p0247a18:三。一切善人皆因眾僧增益功德,然後隨
T32n1646_p0247a19:意回向菩提。又所施僧,此物皆當得解脫
T32n1646_p0247a20:果,於生死中終不能盡。又所施眾僧皆為
T32n1646_p0247a21:嚴心。又若於一人生信淨心或時可壞,於
T32n1646_p0247a22:眾僧中信心清淨終不壞敗。又於一人生
T32n1646_p0247a23:愛敬心或不能廣,於眾僧中生信敬心,緣
T32n1646_p0247a24:無量故心則廣大。又施為一切入僧數人,
T32n1646_p0247a25:以心大故果報亦大。以是等緣諸賢聖人
T32n1646_p0247a26:名為福田,是故應禮。[1]◎
T32n1646_p0247a27:◎[2]吉祥品第十二
T32n1646_p0247a28:以是三寶功德具足,故經初說。又此三寶於
T32n1646_p0247a29:一切世間第一吉祥,如吉祥[3]偈說:佛法及
T32n1646_p0247b01:眾僧,是名最吉祥。復有諸經以吉祥為初,
T32n1646_p0247b02:學者[4]增壽[5]萬歲、名聞流布,是作經者意
T32n1646_p0247b03:也。如阿[6]陀等字貫在經初,此非吉相,後
T32n1646_p0247b04:當廣說。若求第一最吉祥者,三寶是也。應
T32n1646_p0247b05:當歸依,如吉祥偈說:
T32n1646_p0247b06:T32n1646_p0247b07:T32n1646_p0247b08:T32n1646_p0247b09:T32n1646_p0247b10:T32n1646_p0247b11: T32n1646_p0247b12:是故應禮三寶,以最吉祥故。我經初說。◎[7]
T32n1646_p0247b13:成實論卷第一