---
title: "佛祖三經指南 · 六分別未入上上證為斷疑分"
description: "佛祖三經指南是明代高僧道霈所撰的一部佛教经典注释著作。道霈为明末清初临济宗僧人，精通禅法，致力于佛教典籍的整理与弘扬。该书主要对三部重要佛经进行系统阐释，内容涵盖经文要义、修行方法及禅宗思想，旨在为修行者提供清晰指导。其注解融合了禅宗心法与经典教义，体现了明代佛教禅教并重的特点。该著作在佛教史上具有重要地位，是研究明代禅宗思想与经典诠释的重要文献，对后世佛教修行与学术研究均有深远影响。"
url: "https://rushiwowen.co/en/r/cm9v9oofg00sjh30vdiqvaygg"
---

### 六分別未入上上證為斷疑分謂未入上上證者見世尊滅度未免懷疑故為斷之令其決定故名

> Cessation of Suffering and Concentration for Those Yet to Attain the Higher Realms<note>This refers to those who have not yet attained the higher realms, who, upon seeing the Buddha's passing, may entertain doubts; thus it is taught to dispel such doubts and bring them to certainty.</note>

於此眾中若所作未辦者見佛滅度當有悲感若有初入法者聞佛所說即皆得度譬如夜見電光即得見道若所作已辦已度苦海者但作是念世尊滅度一何疾哉阿㝹樓䭾雖說是語眾中皆悉了達四聖諦義世尊欲令此諸大眾皆得堅固以大悲心復為眾說。

> Among this assembly, those who had not yet completed their work felt sorrow upon seeing the Buddha's passing. Those who had just entered the Dharma, hearing the Buddha's words, were all able to cross over—like seeing a flash of lightning in the night and instantly perceiving the Path. But those who had already finished their work and crossed the sea of Suffering only thought: "How swiftly the World-Honored One has entered Cessation!" Although Aniruddha spoke these words, everyone in the assembly had already fully understood the meaning of the Four Noble Truths. Wanting these great multitudes to gain firm resolve, the World-Honored One, with great compassion, again spoke for their benefit.

此經家敘疑所作未辦者如天人雨淚阿難憂愁之類初入法聞佛所說即得度者如阿䟦陀羅之類所作已辦已度三有苦海者如諸羅漢等是二種機所見不一故各懷疑總由不達如來一化事畢及常住不滅之旨樓䭾雖白如上而世尊大悲無盡欲令皆得究竟堅固之心乃復為眾決疑云。

> Here, the narrator describes two kinds of listeners. Some, like the gods and men who wept, and Ananda who was filled with sorrow, had not yet completed their spiritual work. Others, like Abhadra, were liberated upon first hearing the Buddha's teaching. Still others, the arhats, had finished their work and crossed the ocean of suffering in the three realms. Because these two types of listeners saw things differently, each harbored doubts. In the end, they could not grasp the truth that the Tathagata's work in this world was complete and that his presence is everlasting, never coming to an end. Although the elder Subhuti had spoken earlier as described, the World-Honored One, whose compassion is boundless, wished to give everyone a true, unwavering mind. So, once again, he resolved their doubts for the assembly.

汝等比丘勿懷悲惱若我住世一劫會亦當滅會而不離終不可得自利利他法皆具足若我久住更無所益應可度者若天上人間皆悉已度其未度者皆亦已作得度因緣自今已後我諸弟子展轉行之則是如來法身常在而不滅也是故當知世皆無常會必有離勿懷憂惱世相如是當勤精進早求解脫以智慧明滅諸痴暗世實危脆無牢強者我今得滅如除惡病此是應捨罪惡之物假名為身沒住老病生死大海何有智者得除滅之如殺怨賊而不歡喜。

> Monks, do not be sad or distressed. Even if I were to remain in this world for a full kalpa, this gathering would still come to an end. Separation is inevitable—it can never be avoided. The Dharma that benefits both oneself and others has been perfectly fulfilled. If I were to stay longer, it would bring no further benefit. Those who were to be saved—whether in heaven or among humans—have all been saved. For those not yet saved, the causes and conditions for their liberation have already been established. From now on, my disciples will carry on this teaching in succession—this is the Eternal Dharma Body of the Thus-Come One, ever-present and never vanishing. Therefore, know this: all worldly things are impermanent; gatherings must end in separation. Do not cling to worry or grief. Such is the nature of the world. Strive diligently, and seek Liberation without delay. With the light of Wisdom, dispel the darkness of Delusion. This world is truly fragile and precarious, with nothing strong or lasting. My passing now is like curing a terrible illness. This body is something to be abandoned—a thing of evil, merely called "self." It is mired in aging, sickness, and the great ocean of birth-and-death. What wise person would not rejoice at eliminating it, just as one would rejoice in slaying a hateful enemy?

文分二節初釋疑次重示無常之相今初會聚也既有聚會必有離散有二一師資聚散二五陰聚散自利利他法皆具足者謂得果及度生也久住無益者亦有二一諸佛住世止為說法利生法既足矣故無益二者佛若久住則眾生不生難遭之想故無益未度作得度因緣者謂見佛者已為其說法其未見佛者所遺法門為其下種我諸弟子展轉流通使不斷絕即是如來法身常住世間而不滅也何用悲惱乎是故下重示無常之相先示世無常次我今下引己作證夫見身存則悅而不厭故貪生見身滅則憂而不喜故避死此愚人所為也智人反是故云如除惡病如殺怨賊喜可知矣問如來之身即是法身生本無生滅亦非滅今所示種種過患宛同凡夫熾然生滅何耶答曰以眾生妄認四大為身由是起惑造業沉淪苦海不能得出佛既示同人法故極言其過惡而以得滅為喜所謂因滅是色獲得常色也。

> The text is divided into two sections: first, resolving doubts; second, again revealing the characteristics of impermanence. The first section deals with coming together and parting. Where there is gathering, there must be separation. This has two aspects: first, the gathering and parting of teacher and students; second, the gathering and parting of the five aggregates. When it is said that both benefiting oneself and benefiting others are fully accomplished, this refers to attaining the fruition and delivering sentient beings. Why is staying long in the world of no further benefit? There are also two reasons: first, all Buddhas remain in the world solely to teach the Dharma and benefit sentient beings. Once the teaching is complete, there is no further benefit. Second, if the Buddha were to remain long in the world, sentient beings would not develop a sense of urgency or appreciation for encountering him. Therefore, remaining would be of no benefit. As for those not yet liberated becoming conditions for future liberation, this means that those who have seen the Buddha have already received his teachings. For those who have not seen the Buddha, the teachings he left behind serve as seeds for their future awakening. My disciples, transmitting these teachings in turn without interruption, this is the Dharma body of the Tathagata remaining forever in the world without extinction. So why grieve or lament? This is followed by the re-revelation of impermanence's characteristics. First, it shows the impermanence of the world. Next, beginning with "Now I," it cites the Buddha himself as proof. People rejoice when they see the body existing and do not tire of it, thus they cling to life. They grieve when they see the body perishing and do not rejoice in it, thus they avoid death. This is what foolish people do. The wise are the opposite. Therefore, it is said that removing this body is like curing a terrible disease, like killing a hated enemy—the joy is clear to see. Question: The Tathagata's body is the Dharma body. Birth was originally non-birth, and extinction is also non-extinction. Why does the present teaching reveal such faults and afflictions, appearing just like ordinary beings with burning birth and death? Answer: Because sentient beings mistakenly regard the four elements as the self. From this, they develop delusions and create karma, sinking in the sea of suffering without the ability to escape. Since the Buddha has appeared in human form and practices the human path, he speaks extensively of these faults and evils, taking the attainment of cessation as joy. This is what is meant by: through the cessation of form, one attains the eternal form.