---
title: "佛說文殊師利淨律經 · 4 道門品"
description: "佛說文殊師利淨律經由西晉高僧竺法護翻譯，是早期漢傳佛教重要經典之一。竺法護作為敦煌菩薩，一生譯經眾多，此經展現了西晉時期佛教典籍漢譯的成熟水平。經文以文殊師利菩薩為核心，闡述清淨戒律的修持要義，強調以智慧統攝戒行，達到心戒一如的境界。內容涵蓋菩薩戒的深層意涵、持戒與智慧的關係，以及如何通過淨律成就菩提。該經在大乘佛教戒律學中具有獨特地位，為漢傳佛教戒律思想提供了重要理論依據，對後世禪宗、天台宗等宗派的戒律觀產生深遠影響。"
url: "https://rushiwowen.co/en/r/cm9trfjyv01taid0uwhtohsia"
---

### 道門品第四

> Chapter 4: The Path

天子又問：「一切諸法，以何為門之元首也？」

> The Heavenly Being then asked: "What is the primary gateway through which all phenomena enter?"

答曰：「無順之念，以為門首；周旋生死順義之念，為泥洹矣。不行精進為罣礙門，精進之行為道品門；狐疑之行為陰蓋門，勤修解脫無罣礙門；思想諸著為塵勞門，無所想念無有虛妄無恩愛門；諸亂多念眾妄想門，寂然之行為恬怕門；六十二見為憍慢門，修於空無無自大門；隨惡親友為惡罪門，從善親友為善法門；眾邪見事為𭼙患門，正見之義為安隱門；慳貪之事為貧匱門，布施之義為大富門。

> The answer says: "Deluded thoughts serve as the gateway to harm; thoughts that follow the principles of righteousness in the cycle of birth and death lead to Nirvana. Lack of diligent effort is the gateway to obstacles; diligent practice is the gateway to the path. Doubtful conduct is the gateway to delusion; striving for liberation without hindrance is the gateway. Attachment to thoughts is the gateway to defilement; having no thoughts, no falseness, and no craving is the gateway. Many scattered thoughts and delusions are the gateway to confusion; a mind of stillness is the gateway to peace. The sixty-two views are the gateway to arrogance; cultivating emptiness and non-self is the gateway to humility. Following evil friends is the gateway to wrongdoing; following virtuous friends is the gateway to goodness. All false views are the gateway to affliction; the meaning of right views is the gateway to safety. Greed and stinginess are the gateway to poverty; the practice of generosity is the gateway to great wealth."

「毀犯戒者，便當歸趣諸惡道門；奉修禁戒，當歸一切生善處門。喜諍訟者，違失法門；若忍辱者，得歸殊特超異之門。為懈怠者，心垢穢門；遵行精進，為無垢門。放逸之事，為亂意門；一心之事，為定意門。惡智之行、癡冥之惑，如牛羊門；修智慧者，三十七品為道法本師子之門。

> Those who break their precepts are heading toward the gate of evil realms. Those who uphold their precepts are heading toward the gate of all good states of rebirth. Those who delight in quarrels and disputes stray from the gate of the Dharma. Those who practice patience arrive at the gate of extraordinary excellence. For those who are lazy, the mind is the gate of defilement. Those who diligently practice enter the gate of purity. Indulgence is the gate of distraction. Single-mindedness is the gate of concentration. The actions of foolish wisdom and the confusion of ignorance are like the gate of cattle and sheep. But those who cultivate wisdom—the thirty-seven factors of enlightenment are the fundamental path of the Dharma, the gate of the lion.

「而悉具足：慈心行者，無所害門；悲哀行者，志和雅門，性以和柔，無諛諂門；而行喜悅，樂法樂門；修行護者，無所適莫，無增減門；行四意止，不失宿德諸所福門；四意斷者，順平等門；四神足者，心身輕門；五根行者，篤信之義為元首門；五力行者，不為塵勞及諸愛欲所沾污門；七覺意者，悉已曉了平等慧門；八道行者，棄捐一切眾邪異徑迷惑之門。

> Then, they fully cultivate: - \*\*Practicing loving-kindness\*\*, they enter the gate of harmlessness. - \*\*Practicing compassion\*\*, they enter the gate of gentleness and harmony, with a nature that is soft and without flattery. - \*\*Practicing sympathetic joy\*\*, they delight in the joy of the Dharma. - \*\*Practicing equanimity\*\*, they enter the gate of neither preference nor aversion, without increase or decrease. - \*\*Practicing the Four Foundations of Mindfulness\*\*, they never lose the blessings of past virtue. - \*\*Practicing the Four Right Efforts\*\*, they follow the gate of evenness and balance. - \*\*Practicing the Four Bases of Supernatural Power\*\*, they enter the gate of light-heartedness and ease in body and mind. - \*\*Practicing the Five Spiritual Faculties\*\*, they take sincere faith as their foremost gate. - \*\*Practicing the Five Powers\*\*, they remain undefiled by afflictions or desires. - \*\*Practicing the Seven Factors of Enlightenment\*\*, they fully realize the gate of wisdom and equality. - \*\*Practicing the Eightfold Path\*\*, they abandon all mistaken paths and gates of confusion.

「復次，天子！計於菩薩為諸佛法元首之門，將護諸法，法自在門故；善權方便，曉了處處無處之門故；智度無極，通知一切眾生心念所念，順度彼岸門故；六度無極，攝於六欲令無所處，為大乘門故；觀求於空，三界如化終始如夢，智慧明門故；一切諸法皆為本無，法無生忍，明達自然無所不了，其慧不依他人明故。」

天子又問：「文殊師利！何謂法界之門乎？」

答曰：「其法界者，則曰普門。」

又問：「其法界為何所界？」

答曰：「一切眾生之所界者，名曰法界。」

又問：「其法界者，豈有分際？」

文殊答曰：「虛空之界，寧有分際乎？」

報曰：「不也，文殊！」

答曰：「猶如虛空無有分際，法界如是亦無分際。」

天子又問曰：「豈可分別於法界乎？」

答曰：「其法界者，不可分別。」

天子又問：「仁者！何因解明諸法，乃能曉了如斯辯才。」

文殊告曰：「於天子意所趣云何？其呼響者，而有音出，以何解法？」

天子報曰：「其呼響者，不解諸法，以緣合成乃響出矣。」

答曰：「如是，天子！菩薩皆因眾生緣故，而有所說。」

天子又問：「仁者！為住何所而有所說？」

答曰：「如來化住有所講，吾之所住所演若斯，若曰：『如來之化，法無所住而有所說。』答：『如如來化，於無所住而有所說。』吾之所宣，亦復如是。」

「設使，文殊！於一切法無所住立，而有所說，仁何所住，成於無上正真之道，為最正覺乎？」

答曰：「吾住五逆，乃成無上正真之道。」

又問文殊：「其五逆者，為住何所？」

答曰：「其五逆者，無有根本亦無所住。」

又問：「如來說言，其作逆者，無間可避不離地獄？」

答曰：「如是，天子！如佛所說，其作逆者當墮地獄。若菩薩住於此五逆，疾逮無上正真之道。何謂為五：假使菩薩慇懃至心發大道意，去小乘心而不墮落聲聞緣覺之地，是第一逆；發心廣施一切所有，無所愛惜，不與慳貪而共合會，是第二逆；而發慈心，一切眾生吾當度之，不中懈廢，是第三逆；見一切法無所從生，尋便逮得無所從生法忍，不復中與六十二疑邪見俱合，是第四逆；所當知見，所當斷除，所當頒宣，所當成覺，發意之頃悉知見覺，靡所不達而無所住，成一切智不著三界，是為五逆。」

文殊師利謂其天子：「菩薩已住於是五逆，爾乃疾成無上正真之道，為最正覺。」

天子又問：「所說何謂？逆不成逆，順不成順。」

答曰：「如紫磨金及如意珠，雖墮不淨，為俱合乎？」

答曰：「不合。所以者何？其物真故，不與偽合。」

文殊告曰：「人心本淨，縱處穢濁則無瑕疵，猶如日明不與冥合，亦如蓮花不為泥塵之所沾污。譬如虛空無能污者，欲行學法發菩薩心，住於諸逆亦不動搖，開化諸逆則名曰順，其心本淨不與穢合。所以者何？設使合者不可復別，水及泥土尚不俱合，況于心本清淨，無形與形，合乎？」

## 佛說文殊師利淨律經