--- title: "法華經會義 · 法師功德品第十九" description: "明末高僧智旭述《法華經會義》是對《妙法蓮華經》的權威注疏。該書成於明末佛教復興期，融合天台宗教觀，以五重玄義闡釋經文，系統解說一乘實相、開權顯實等核心教義。智旭強調教觀雙美，歸納經中諸法實相思想，為修行提供理論依據。此書被譽為法華經注疏的集大成之作，在天台宗乃至整個漢傳佛教中具有崇高地位，是研究法華思想與實踐的重要典籍。" url: "https://rushiwowen.co/en/r/cmcw814vv0abck104utqu8ryx" --- △釋隨喜功德品竟次釋法師功德品。 > Here ends the chapter on the Merits of Rejoicing. Next, we explain the Merits of the Dharma Teacher. 法師功德品第十九 法師者受持讀誦等五種法師如上法師品廣釋此五種行始從名字通於分證皆得為之隨一種行皆由五品而淨六根但五品約觀五種約事是故此中讀誦非必即指第二品人此中解說非必即指第三品人前隨喜品已明初品初心功德今則泛約於五事中隨行一事皆得淨於六根既云當得即是舉果以勸乃五種法師所獲之功德也然欲淨六根須修十乘觀法或以讀而修十觀或以誦而修十觀或以解說而修十觀或以書寫而修十觀上根觀境便淨六根中根從二至六得淨六根下根具用十法乃淨六根而階分證五根清淨名外莊嚴意根清淨名內莊嚴又從地獄乃至諸佛一切色像悉身中現名內莊嚴以普現色身三昧現十界像化度一切名外莊嚴身根既爾餘五根亦然受持既爾餘四事亦然隨喜品既爾餘四品倍然相似既爾分真倍然故言法師功德品此世界意也行者聞說此功德利喜不自勝勤求無厭信進倍增故言法師功德品此為人意也聞此說已深識大乘有大勢力決無疑網故言法師功德品此對治意也以似解之初初過二乘之極極百千萬倍指始顯終懸解第一義諦不可思議故言法師功德品此入理意也。 > The Dharma Master is one who upholds, recites, and practices the five kinds of practices, as explained in detail in the "Dharma Master Chapter" above. These five practices begin from those who merely embrace the name of the Dharma and extend to those who have partially realized its truth—all can engage in them. Each practice can purify the six sense faculties through the five stages of practice, but the five stages are oriented toward contemplation, while the five practices are oriented toward specific activities. Therefore, "reciting and upholding" here does not necessarily refer to someone at the second stage, nor does "explaining" necessarily refer to someone at the third stage. In the previous "Joyful Acceptance Chapter," the initial merit of a beginner just starting on the path was already clarified. Now, the text broadly refers to any one of the five practices—whichever single practice one cultivates, one can purify the six sense faculties. Since it says "will attain," this points to the result as a means of encouragement—this is the merit that practitioners of the five types of Dharma Masters attain. Thus, to purify the six sense faculties, one must cultivate the ten modes of contemplation (Ten Myriad Contemplations). Some cultivate the ten contemplations through recitation; some through chanting; some through expounding; some through writing. Those of superior faculties directly contemplate the true nature and thereby purify the six sense faculties. Those of middling faculties progress from the second stage through the sixth and purify the six sense faculties. Those of inferior faculties must employ all ten methods to purify them. Then, reaching the stage of partial realization, the first five sense faculties become purified, which is called "outer adornment," while the purification of the mind faculty is called "inner adornment." Furthermore, all forms from hell to Buddhahood manifest within the body—this is called "inner adornment." Manifesting the realms of the ten dharma-realities to transform and liberate all beings through the Samadhi of Universal Manifestation is called "outer adornment." If this is so for the body faculty, the same applies to the other five faculties. If this is so for upholding, the same applies to the other four practices. If this is so for the stage of Joyful Acceptance, it is all the more true for the other four stages. If this is so for those in the stage of semblance, it is all the more true for those at the stage of true realization. Therefore, this is called the "Chapter of the Merits of the Dharma Master"—in terms of worldly truth, such is its meaning. A practitioner, upon hearing of these meritorious benefits, rejoices beyond measure, diligently seeks without weariness, and their faith and zeal multiply. Thus, it is called the "Chapter of the Merits of the Dharma Master"—in terms of serving the needs of sentient beings, such is its meaning. Upon hearing this explanation, one deeply recognizes the great power of the Mahayana and decisively eliminates all doubt. Thus, it is called the "Chapter of the Merits of the Dharma Master"—in terms of counteracting mental afflictions, such is its meaning. With just a preliminary understanding, one already surpasses even the most advanced attainment of the two lesser vehicles by a hundred, thousand, ten thousand, and hundred thousand times. Pointing from the initial manifestation to the ultimate truth, one contemplates the First Principle of Truth as inconceivable. Thus, it is called the "Chapter of the Merits of the Dharma Master"—in terms of entering the ultimate reality, such is its meaning. △二明初品果功德以勸流通二初總列數二別解釋。 > Now, let me explain the two aspects of the initial stage's fruition and virtue, as a means to encourage the circulation of this teaching. First, I will list the overall number, and then I will explain each in detail. 今初。 > Now, at the beginning. 爾時佛告常精進菩薩摩訶薩若善男子善女人受持是法華經若讀若誦若解說若書寫是人當得八百眼功德千二百耳功德八百鼻功德千二百舌功德八百身功德千二百意功德以是功德莊嚴六根皆令清淨。 五品觀行豎約一人五種法師橫約五人然隨一一觀亦能圓淨六根則豎而非豎隨一一人亦可兼行五事則橫而非橫今借非橫之橫以對非豎之豎信納名受任荷名持受即是隨持即是喜故以受持擬隨喜品讀之與誦還用擬第二品解說擬第三品書寫供養堪擬第四第五兩品由其一一品中必與十乘觀法相應是故當得六根清淨之果報也八百千二等者但依大佛頂經釋相則性德修得二義俱成良由現前一念心性本自豎窮橫徧由豎窮故幻現三世由橫徧故幻現四方約世則世世有方三四亦是十二約方則方方有世四三亦是十二故云三四四三宛轉十二也隨其一方一世必有十界便是一百二十隨一一界必有十如便是一千二百故云流變三疊一十百千也本唯一心一變而為三四四三之十二二疊而為十界之百二十三疊而為十如之千二百也約十方三世一切十界亦唯有此千二百數足以盡之約一一眾生亦各具此千二百數無餘無欠約一眾生既全具此千二百數約一一根亦全具此千二百數此是不可思議法性全真成妄全妄即真在聖不增在凡不減在六根而不多在一根而不少故名為性德也眾生迷此性德而為逆修致使六根之用有多有少眼則明前不明後四維虧一半故唯八百耳則周聽十方故千二百鼻則出息取氣入息知香兩交之際無勝力用故唯八百舌則宣揚無盡故千二百身則合知違順離時不知故唯八百意則默容世出世法盡其涯際故千二百此偏約迷情言也圓人依此性德而起順修則六根互用無復勝劣一根徧照一切境一境徧對一切根根根塵塵圓顯法界此偏約開悟言也今上順開悟故云功德莊嚴清淨下順迷情故仍八百千二不同文云雖未得天眼即是下順迷情又云肉眼力如是即是上順開悟一根既爾餘悉可知。 △二別解釋即為六初眼根至六意根。 今初。 是善男子善女人父母所生清淨肉眼見於三千大千世界內外所有山林河海下至阿鼻地獄上至有頂亦見其中一切眾生及業因緣果報生處悉見悉知爾時世尊欲重宣此義而說偈言。 若於大眾中以無所畏心說是法華經汝聽其功德是人得八百功德殊勝眼以是莊嚴故其目甚清淨父母所生眼悉見三千界內外彌樓山須彌及鐵圍并餘諸山林大海江河水下至阿鼻獄上至有頂處其中諸眾生一切皆悉見雖未得天眼肉眼力如是。 夫次第五眼則肉眼見顯對色天眼見障外色慧眼觀空法眼觀俗佛眼觀中就天眼中上能見下下不見上梵王報得天眼徧見自所統界而不能傍見他界二乘天眼能見大千而作意則見不作意則不見又目犍連以八千三昧能見八千世界舍利弗以一萬三昧能見一萬世界等並由入定方見出定則不見今明父母所生肉眼見於大千內外上下並非他教所詮當知即是圓融肉眼一眼一切眼秖于肉眼而具五眼之用見大千即天眼用見業因緣果報即法眼用清淨故無見思惑即慧眼用清淨故伏無明惑即佛眼用大經云雖是肉眼名為佛眼即佛眼故名為清淨具五眼故名為莊嚴即是相似佛眼亦是相似佛五眼也猶是分段之身故名父母所生肉眼故順迷情而言八百已證相似之解故似如來稱性五眼故順開悟而言功德又準下文亦應具見佛及菩薩聲聞眾等亦應具見聲香味觸及與法等既得相似圓融五眼必得相似六根互用但是文略也偈中初三句具顯三軌若於大眾中是如來室以無所畏心是如來衣說是法華經是如來座三軌弘經十乘具足故得六根清淨豈徒然哉彌樓此云光即七金山之一也。 △二耳根。 復次常精進若善男子善女人受持此經若讀若誦若解說若書寫得千二百耳功德以是清淨耳聞三千大千世界下至阿鼻地獄上至有頂其中內外種種語言音聲象聲馬聲牛聲車聲啼哭聲愁歎聲螺聲鼓聲鐘聲鈴聲笑聲語聲男聲女聲童子聲童女聲法聲非法聲苦聲樂聲凡夫聲聖人聲喜聲不喜聲天聲龍聲夜叉聲乾闥婆聲阿修羅聲迦樓羅聲緊那羅聲摩睺羅伽聲火聲水聲風聲地獄聲畜生聲餓鬼聲比丘聲比丘尼聲聲聞聲辟支佛聲菩薩聲佛聲以要言之三千大千世界中一切內外所有諸聲雖未得天耳以父母所生清淨平常肉耳皆悉聞知如是分別種種音聲而不壞耳根爾時世尊欲重宣此義而說偈言。 父母所生耳清淨無濁穢以此常耳聞三千世界聲象馬車牛聲鐘鈴螺鼓聲琴瑟箜篌聲簫笛之音聲清淨好歌聲聽之而不著無數種人聲聞悉能解了又聞諸天聲微妙之歌音及聞男女聲童子童女聲山川險谷中迦陵頻伽聲命命等諸鳥悉聞其音聲地獄眾苦痛種種楚毒聲餓鬼饑渴逼求索飲食聲諸阿修羅等居在大海邊自共言語時出於大音聲如是說法者安住於此間遙聞是眾聲而不壞耳根十方世界中禽獸鳴相呼其說法之人於此悉聞之其諸梵天上光音及徧淨乃至有頂天言語之音聲法師住於此悉皆得聞之一切比丘眾及諸比丘尼若讀誦經典若為他人說法師住於此悉皆得聞之復有諸菩薩讀誦於經法若為他人說撰集解其義如是諸音聲悉皆得聞之諸佛大聖尊教化眾生者於諸大會中演說微妙法持此法華者悉皆得聞之三千大千界內外諸音聲下至阿鼻獄上至有頂天皆聞其音聲而不壞耳根其耳聰利故悉能分別知持是法華者雖未得天耳但用所生耳功德已如是。 徧聞大千內外十法界聲聞六道即肉天二耳聞二乘即慧耳聞菩薩即法耳聞佛即佛耳又父母所生即肉耳能聞內外即天耳聽之而不著即慧耳悉能分別知即法耳一時互聞不可思議即佛耳也。 △三鼻根。 復次常精進若善男子善女人受持是經若讀若誦若解說若書寫成就八百鼻功德以是清淨鼻根聞於三千大千世界上下內外種種諸香須曼那華香闍提華香末利華香薝蔔華香波羅羅華香赤蓮華香青蓮華香白蓮華香華樹香果樹香旃檀香沉水香多摩羅䟦香多伽羅香及千萬種和香若末若丸若塗香持是經者於此間住悉能分別又復別知眾生之香象香馬香牛羊等香男香女香童子香童女香及草木叢林香若近若遠所有諸香悉皆得聞分別不錯持是經者雖住於此亦聞天上諸天之香波利質多羅拘󳺎陀羅樹香及曼陀羅華香摩訶曼陀羅華香曼殊沙華香摩訶曼殊沙華香旃檀沉水種種末香諸雜華香如是等天香和合所出之香無不聞知又聞諸天身香釋提桓因在勝殿上五欲娛樂嬉戲時香若在妙法堂上為忉利諸天說法時香若於諸園遊戲時香及餘天等男女身香皆悉遙聞如是展轉乃至梵世上至有頂諸天身香亦皆聞之并聞諸天所燒之香及聲聞香辟支佛香菩薩香諸佛身香亦皆遙聞知其所在雖聞此香然於鼻根不壞不錯若欲分別為他人說憶念不謬爾時世尊欲重宣此義而說偈言。 是人鼻清淨於此世界中若香若臭物種種悉聞知須曼那闍提多摩羅栴檀沉水及桂香種種華果香及諸眾生香男子女人香說法者遠住聞香知所在大勢轉輪王小轉輪及子羣臣諸宮人聞香知所在身所著珍寶及地中寶藏轉輪王寶女聞香知所在諸人嚴身具衣服及瓔珞種種所塗香聞香知其身諸天若行坐遊戲及神變持是法華者聞香悉能知諸樹華果實及酥油香氣持經者住此悉知其所在諸山深險處旃檀樹華敷眾生在中者聞香悉能知鐵圍山大海地中諸眾生持經者聞香悉知其所在阿修羅男女及其諸眷屬鬬諍遊戲時聞香皆能知曠野險隘處師子象虎狼野牛水牛等聞香知所在若有懷姙者未辨其男女無根及非人聞香悉能知以聞香力故知其初懷姙成就不成就安樂產福子以聞香力故知男女所念染欲癡恚心亦知修善者地中眾伏藏金銀諸珍寶銅器之所盛聞香悉能知種種諸瓔珞無能識其價聞香知貴賤出處及所在天上諸華等曼陀曼殊沙波利質多樹聞香悉能知天上諸宮殿上中下差別眾寶華莊嚴聞香悉能知天園林勝殿諸觀妙法堂在中而娛樂聞香悉能知諸天若聽法或受五欲時來往行坐臥聞香悉能知天女所著衣好華香莊嚴周旋遊戲時聞香悉能知如是展轉上乃至於梵世入禪出禪者聞香悉能知光音徧淨天乃至于有頂初生及退沒聞香悉能知諸比丘眾等於法常精進若坐若經行及讀誦經典或在林樹下專精而坐禪持經者聞香悉知其所在菩薩志堅固坐禪若讀誦或為人說法聞香悉能知在在方世尊一切所恭敬愍眾而說法聞香悉能知眾生在佛前聞經皆歡喜如法而修行聞香悉能知雖未得菩薩無漏法生鼻而是持經者先得此鼻相。 父母所生即肉鼻大千內外即天鼻不染不著即慧鼻分別不謬即法鼻一時互用即佛鼻此章明互用最為顯著委悉知好惡別貴賤辨天宮莊嚴等即鼻有眼用讀經說法聞香能知即鼻有耳用諸樹華果實及酥油香氣即鼻有舌用入禪出禪禪有八觸五欲嬉戲亦是觸塵即鼻有身用染欲癡恚心亦知修善者即鼻有意用夫約迷情執見則惟鼻用最劣故小乘六通但約眼耳身意不明鼻舌二通然舌能說法猶為稍勝鼻惟通息更無他能今偏于此章廣明勝用者正顯圓通妙性實無優劣姑順迷情且云八百相似佛鼻千二宛然。 △四舌根。 復次常精進若善男子善女人受持是經若讀若誦若解說若書寫得千二百舌功德若好若醜若美不美及諸苦澁物在其舌根皆變成上味如天甘露無不美者若以舌根於大眾中有所演說出深妙聲能入其心皆令歡喜快樂又諸天子天女釋梵諸天聞是深妙音聲有所演說言論次第皆悉來聽及諸龍龍女夜义夜义女乾闥婆乾闥婆女阿修羅阿修羅女迦樓羅迦樓羅女緊那羅緊那羅女摩睺羅伽摩睺羅伽女為聽法故皆來親近恭敬供養及比丘比丘尼優婆塞優婆夷國王王子羣臣眷屬小轉輪王大轉輪王七寶千子內外眷屬乘其宮殿俱來聽法以是菩薩善說法故婆羅門居士國內人民盡其形壽隨侍供養又諸聲聞辟支佛菩薩諸佛常樂見之是人所在方面諸佛皆向其處說法悉能受持一切佛法又能出於深妙法音爾時世尊欲重宣此義而說偈言。 是人舌根淨終不受惡味其有所食噉悉皆成甘露以深淨妙聲於大眾說法以諸因緣喻引導眾生心聞者皆歡喜設諸上供養諸天龍夜叉及阿修羅等皆以恭敬心而共來聽法是說法之人若欲以妙音徧滿三千界隨意即能至大小轉輪王及千子眷屬合掌恭敬心常來聽受法諸天龍夜叉羅剎毗舍闍亦以歡喜心常樂來供養梵天王魔王自在大自在如是諸天眾常來至其所諸佛及弟子聞其說法音常念而守護或時為現身。 父母所生即肉舌能作十法界語即五舌義明矣又能作十界語即天舌不壞即慧舌不謬即法舌一時互用即佛舌也問若澁惡味至舌皆變成上味眾色到眼何不變成妙色舊答不例味有損益損者變不損者不變諸色不壞眼故不例今解不爾一切色同佛色一切聲同佛聲乃至一切法同佛法等皆清淨例亦何妨徧知一切色聲香味觸法無亂無謬分別亦何妨雖無著而能分別豈同二乘之觀空雖分別而不壞諸根豈同凡夫之滯有自在之根那作頑礙之解。 △五身根。 復次常精進若善男子善女人受持是經若讀若誦若解說若書寫得八百身功德得清淨身如淨瑠璃眾生喜見其身淨故三千大千世界眾生生時死時上下好醜生善處惡處悉於中現及鐵圍山大鐵圍山彌樓山摩訶彌樓山等諸山及其中眾生悉於中現下至阿鼻地獄上至有頂所有及眾生悉於中現若聲聞辟支佛菩薩諸佛說法皆於身中現其色像。 爾時世尊欲重宣此義而說偈言。 若持法華者其身甚清淨如彼淨瑠璃眾生皆喜見又如淨明鏡悉見諸色像菩薩於淨身皆見世所有唯獨自明了餘人所不見三千世界中一切諸群萌天人阿修羅地獄鬼畜生如是諸色像皆於身中現諸天等宮殿乃至於有頂鐵圍及彌樓摩訶彌樓山諸大海水等皆於身中現諸佛及聲聞佛子菩薩等若獨若在眾說法悉皆現雖未得無漏法性之妙身以清淨平常父母所生之體一切於中現。 世間所有皆於身中現肉身用也上至有頂於身中現天身用也二乘於身中現慧身用也菩薩於身中現法身用也佛於身中現佛身用也一時圓現一時互用佛身一時無謬法身一時無著慧身。 △六意根。 復次常精進若善男子善女人如來滅後受持是經若讀若誦若解說若書寫得千二百意功德以是清淨意根乃至聞一偈一句通達無量無邊之義解是義已能演說一句一偈至於一月四月乃至一歲諸所說法隨其義趣皆與實相不相違背若說俗間經書治世語言資生業等皆順正法三千大千世界六趣眾生心之所行心所動作心所戲論皆悉知之雖未得無漏智慧而其意根清淨如此是人有所思惟籌量皆是佛法無不真實亦是先佛經中所說爾時世尊欲重宣此義而說偈言。 是人意清淨明利無濁穢以此妙意根知上中下法乃至聞一偈通達無量義次第如法說月四月至歲是世界內外一切諸眾生若天龍及人夜叉鬼神等其在六趣中所念若干種持法華之報一時皆悉知十方無數佛百福莊嚴相為眾生說法悉聞能受持思惟無量義說法亦無量終始不忘錯以持法華故悉知諸法相隨義識次第達名字語言如所知演說此人有所說皆是先佛法以演此法故於眾無所畏持法華經者意根淨若斯雖未得無漏先有如是相是人持此經安住希有地為一切眾生歡喜而愛敬能以千萬種善巧之語言分別而說法持法華經故。 世間資生產業皆順正法即人意淨天心所行天所動作悉知即天意淨四月表四諦一歲是十二月表十二因緣皆與實相不相違背即慧意淨一月表一大乘即法意淨有所思量皆是先佛經中所說即佛意淨一時圓明一時圓互一時無染一時無謬二明初品果功德以勸流通竟。