---
title: "法華經指掌疏 · 譯者"
description: "法華經指掌疏是清代高僧通理所著的一部重要佛教注疏。该作诞生于乾隆年间，是清代华严宗对《法华经》的权威诠释之一。通理大师以华严思想融会法华要义，系统阐释了经中的一乘实相、开权显实等核心教义，并特别强调了修行实践的法门。此疏结构严谨、释义精当，被视为研究《法华经》及汉传佛教圆融思想的关键文献，在佛教义学发展史上具有承先启后的重要地位，深受教内外学者重视。"
url: "https://rushiwowen.co/en/r/cmcwbklqv06zvl804c551f5vy"
---

△二譯人。

姚秦三藏法師鳩摩羅什譯

> Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty.

姚秦。標時。註見序文。三藏法師。顯德。三藏謂經律論也。藏有二義。一者含藏義。謂經詮定學。律詮戒學。論詮慧學。各能含藏等流義故。二者出生義。謂經契一心。律軌三業。論揀邪正。各能出生等流用故。法師亦二。一自利。謂博通三藏聖法。奉為師承故。二利他。謂傳演三藏聖法。師範人天故。鳩摩羅什。出名。華梵實錄。俱見序文。譯之一字。紀事。譯謂翻譯。考周禮。掌四方之語。各有其官。北曰譯。南曰象。東曰寄。西曰鞮。今經西來。而云譯者。以漢時北官。兼善西語。佛法初來。因稱為譯。後皆仍之。然譯主承願受囑。為法忘軀。自弘始三年入長安。在逍遙園譯諸經論。凡三百九十餘卷。此經居內。洎十五年臨終誓曰。吾所譯諸經。果不謬佛意。當焚身之後。舌根不壞。後果如之。是知師舌。與諸佛出廣長舌。讚歎此經無異。且是約義翻經。深契時機。此經流通不盡。譯主惠澤無窮。因標經首。以示來學。總釋名題竟。

> During the Later Qin Dynasty, at the time of its compilation, as noted in the preface. The Tripitaka Master, Xian De. Tripitaka refers to the three collections: Sutra, Vinaya, and Abhidharma. The term "collection" has two meanings. First, it signifies containment, meaning the Sutras elucidate the practice of meditation, the Vinaya elucidates the practice of precepts, and the Abhidharma elucidates the practice of wisdom—each capable of containing and flowing forth their respective teachings. Second, it signifies generation, meaning the Sutras align with the one mind, the Vinaya guides the three karmas (body, speech, and mind), and the Abhidharma distinguishes right from wrong—each capable of generating and flowing forth their respective functions. The title "Dharma Master" also has two aspects. First, self-benefit, meaning one extensively masters the sacred teachings of the Tripitaka and upholds them as one's guiding tradition. Second, benefiting others, meaning one transmits and expounds the sacred teachings of the Tripitaka, serving as a model for humans and celestial beings. Kumarajiva, named here. The Chinese and Sanskrit records are both found in the preface. The character "translate" records the event. Translation means to interpret and convey. According to the Rites of Zhou, officials were appointed to manage the languages of the four directions, each with their own titles: the northern official was called "yi" (譯), the southern "xiang" (象), the eastern "ji" (寄), and the western "di" (鞮). Since this scripture came from the west, it is called "translation" because during the Han Dynasty, northern officials were also proficient in western languages. When Buddhism first arrived, it was thus termed "translation," and the name has been retained since. However, the translator, bearing a vow and entrusted with the task, forgot his own body for the sake of the Dharma. From the third year of the Hongshi era, he entered Chang'an and translated various sutras and treatises in the Xiaoyao Garden, totaling over 390 volumes. This scripture is among them. In the fifteenth year, on his deathbed, he vowed: "If the sutras I have translated are not contrary to the Buddha's intent, may my tongue remain unburned after my body is cremated." Later, it indeed happened as he vowed. Thus, we know that his tongue is no different from the broad, long tongues of all Buddhas praising this scripture. Moreover, he translated the sutras according to their meaning, deeply resonating with the needs of the time. The circulation of this scripture is endless, and the translator's beneficence is boundless. Therefore, his name is recorded at the beginning of the scripture to guide future learners. The general explanation of the title is now complete.