---
title: "法界次第初門 · 46 十喻初門"
description: "智顗是隋代天台宗创始人，被尊为智者大师。《法界次第初門》是他系统阐述佛教修行次第的重要著作，成书于隋朝佛教鼎盛时期。该书以清晰层次解析佛法名相与修行阶位，从基础概念到深奥义理，逐步引导学人深入法界实相。内容涵盖三观、十乘等天台核心教义，体现止观并重的修行特色。作为天台宗根本典籍之一，本书对汉传佛教教理体系化影响深远，为后世学佛者提供了系统化的修行指南，在中国佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmbdf0and01jpjy0433j1p5k2"
---

### 十喻初門第四十六

> Chapter 46: The Ten Similes

一如幻　二如炎　三如水中月　四如虛空　五如響　六如犍闥婆城　七如夢八如影　九如鏡中像　十如化

> One, like an illusion; two, like a flame; three, like the moon in water; four, like empty space; five, like an echo; six, like a celestial city; seven, like a dream; eight, like a shadow; nine, like an image in a mirror; ten, like a transformation.

次十八空而辯十喻者。此十喻既為易解空故說。若修十八空觀者。不善用十喻。曉其迷執滯有之情。體法真空。正解發則無由。故次十八空而辯十喻。為成觀空之易悟。亦以異於二乘壞法而修空也。此十通名喻者。借事四理。以曉迷情。故名為喻。今以世間幻夢易解之空。以譬迷心氷執難解之空。令同易解。故此十事為喻也。

> Next, after the eighteen types of emptiness, we explain the ten similes. These ten similes are taught because they make emptiness easier to understand. If one practices the contemplation of the eighteen types of emptiness but fails to skillfully use the ten similes, they will not be able to see through their attachments and clinging to existence. Without truly embodying the emptiness of all phenomena, genuine understanding cannot arise. Therefore, after the eighteen types of emptiness, the ten similes are explained to facilitate easy awakening through contemplating emptiness. This also distinguishes it from the Lesser Vehicle approach, which destroys phenomena to cultivate emptiness. These ten are collectively called "similes" because they borrow everyday situations to illustrate principles, helping to clear away confusion and delusion. Now, using easily understandable worldly examples like illusions and dreams to symbolize the difficult-to-understand emptiness of a mind frozen by clinging, we enable it to become as easy to grasp as these simple analogies. Hence, these ten examples serve as similes.

一如幻　如幻者。譬如幻師幻作象馬。及種種諸物體。雖無實。然有幻色可見。幻聲可聞。與情相對。而不錯亂。無智不了。謂之為實。諸法亦如是。皆是無明幻作。雖空而可見聞。不相錯亂。迷心不了。妄執為實。修空觀者。若知諸法同如幻相。則心無所得。豁然開解。悟一切法皆悉空寂。故說如幻。

> All is like an illusion, and those who are illusioned. For instance, an illusionist conjures elephants, horses, and all manner of forms. Though they have no reality, still illusory shapes appear to the eye and illusory sounds reach the ear, engaging the senses without confusion. Those lacking wisdom fail to see through them and take them as real. All phenomena are likewise—products of ignorance, illusion-like. Though empty, they can be seen and heard, never entangled in disorder. A deluded mind, unable to see through, clings to them as real. One who cultivates the contemplation of emptiness, realizing that all phenomena are but illusions, finds the mind grasping at nothing. In that open clarity, they awaken to see every thing as utterly still and empty. Hence, it is said: all is like an illusion.

二如炎　如炎者。炎以日光風動塵。故曠野中如野馬。無智之人。初見謂為水。男相女相。及一切法相。亦如是。結使煩惱光諸行塵邪憶念風。生死曠野中轉。無智慧者。謂為一相。為男為女。是名為炎。復次若遠見炎想為水。近則無水相。無智之者。亦如是。若遠聖法。不知無我。不知諸法空。於陰入界性空法中。生人想男想女想。近聖法則知諸法實相。是時虛誑種種妄想盡除。以是故說如炎。

> 2\. Like a Mirage What is meant by "like a mirage"? A mirage arises when sunlight, wind, and dust combine in the open wilderness, appearing like a shimmering herd of wild horses. Those lacking wisdom first see it and mistake it for water. Likewise, perceptions of male form, female form, and all other phenomena are just like this. The defilements and afflictions act as sunlight, the various conditioned activities as dust, and false thoughts as wind. In the vast wilderness of birth and death, beings wander. Those without wisdom mistake these appearances for a single reality—seeing them as male or female. This is what is called a mirage. Furthermore, if one sees a mirage from afar, one imagines it to be water, but upon approaching, there is no water at all. Likewise, those without wisdom, when far from the holy teachings, do not understand non-self or the emptiness of all phenomena. In the inherently empty nature of the aggregates, sense bases, and elements, they give rise to notions of a self, of male, of female. But when they draw near to the holy teachings, they come to know the true nature of all phenomena. At that point, all false and deceptive imaginings are completely eradicated. Therefore, it is said: all conditioned things are like a mirage.

三如水中月　如水中月者。月在虛空中。影現於水。實法相在如法性實際虛空中。凡夫心水中有我我所相現。以是故如水中月如小兒見水中月。歡喜欲取。大人見之則笑。無智人亦如是。身見故見有吾我。無實智故。見種種法。見已歡喜。欲取諸相。男相女相等。諸得道聖人。愍之而笑也。

四如虛空　如虛空者。虛空但為有名。而無實法。虛空非可見。遠視故眼光轉見彯色。諸法亦如是。空無所有。人遠無漏實智慧故。棄實見彼我男女屋舍種種物。若修空觀。入實相理。則一切皆無所有。故說如虛空也。

五如響　如響者。若深山溪谷中。及空大舍中。若語聲若打聲從聲有聲。無智者謂為有人語聲。智者了是聲無人作。但以聲觸。故名為響。響事空而能誑耳根。一切音聲言語。亦如是。人欲語時。口中出風。名憂陀那。還入至臍。響出時觸七處退還。是名語言如響。無智者不識語之因緣。謂為實心。取生憂喜。智者知語因緣無實如響。聞之心不生著。諸法如是。故說如響。

六如揵闥婆城　如揵闥婆城者。日初出時。見城門樓櫓宮殿。行人出入。日轉高轉轉滅。但可眼見。而無有實。無智人不識。謂之為實。智者見之。即知無實。諸法亦如是無智不了。妄計有假名。吾我陰入界之實。智者了達。皆無所有故說如揵闥婆城。

七如夢　如夢者。夢中無實事。謂之有實。覺已而還自笑。人亦如是。是諸結使。眠中實無而著。得道覺時。乃知無實。亦復自笑。以是故說如夢。又夢以眠力故。無法而見有。人亦如是。無明眠力故。種種無而見有。所謂我我所。男女等也。

八如影如影者。但可見而不可捉。諸法亦如是。雖眼根等見聞覺知。實不可得。又如影映光則現。不映則無。諸結使煩惱。遮正見光。則有我相法相影。若結使煩惱滅。則我相法相皆無。又如影人去則去。人住則住。善惡業影。亦如是。後世去時亦去。今世住時亦住。報不斷故也。

九如鏡中像　如鏡中像者。鏡中之像。非鏡作非面作。非鏡面和合作。亦非無因緣作。雖無定有。而亦可見分別。諸法亦如是。非是自有非他有。非共有亦非無因緣有。雖有不可得。但以名字。而有分別。如鏡中像。實無所有。而誑惑小兒。令生憂喜。智者雖見。即知非實。故無憂喜。諸法亦如是。誑惑凡夫。生諸煩惱。實智慧者。雖復見聞。既知無實。不生結業。故說如鏡中像。

十如化　如化者。若諸天仙聖。得神通者。能有變化。諸物如化人。無生老病死。無苦無樂。亦異於人生。以是故空無實。一切諸法亦如是。皆無生滅。又如化主無定物。但以心生便有所作。皆無有實。人生亦如是。本無所因。但從先世心。生今世身。皆無有實。以是故。說諸法如化。

## 法界次第初門卷下之上

> "Gradual Entry to the Dharma Realm, First Gate, Volume 2, Part 1"

## 法界次第初門卷下之下

陳隋國師智者大師撰

> Great Master Zhiyi, National Teacher of the Chen and Sui Dynasties