---
title: "仁王經合疏 · 囑累品第八"
description: "仁王經合疏由隋代高僧智顗講述，弟子灌頂記錄，明代道霈合編而成。該疏是對《仁王經》的權威注釋，闡述護國佑民、消除災難的般若思想，強調國王與民眾共同修行以保國家安寧。智顗作為天台宗創始人，其疏解融合天台教觀，體系嚴謹。此合疏在佛教中具有重要地位，既是研究隋唐佛教政治哲學的關鍵文獻，也是探討護國經典與實修法門的重要依據，對後世影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwd1h0d09saic04ynreae5x"
---

仁王護國般若波羅蜜經囑累品第八

> The Perfection of Wisdom Sutra for Humane Kings Who Wish to Protect Their States, Chapter Eight: Entrusting the Dharma

大章第三、流通分。囑謂付囑，累謂憑累。將此法付囑國王，憑其宣演，故云囑累品。又付國王若有災難，憑此救度，故云囑累。又付囑此經，令累代流行，故名囑累品。問：何不如大品付囑聲聞，法華付囑菩薩，而乃付囑國王耶？答：此佛隨病設藥，以王國有災厄，弘宣得益，故付囑。又百事大，供養深廣，自非王力，誰所能辦？故付囑也。又王若不信，法即不行，行法在王，故付之也。

> Chapter Three, The Transmission Section. "Entrust" means to hand over and rely upon. This Dharma is entrusted to the king, relying on him to propagate it, hence it is called the "Entrustment Chapter." Furthermore, it is entrusted to the king so that if calamities arise, he may rely on it for deliverance, thus it is called "Entrustment." Also, this sutra is entrusted to be transmitted and perpetuated through successive generations, hence the name "Entrustment Chapter." Question: Why is it not entrusted to the śrāvakas as in the Mahāprajñāpāramitā Sūtra, or to the bodhisattvas as in the Lotus Sutra, but instead entrusted to the king? Answer: The Buddha prescribes medicine according to the illness. Since the kingdom faces disasters and promoting this sutra brings benefit, it is entrusted to the king. Moreover, the affairs are vast, and the offerings are profound and extensive—who but the king has the power to accomplish them? Therefore, it is entrusted to him. Additionally, if the king does not believe, the Dharma cannot be practiced. As the practice of the Dharma depends on the king, it is entrusted to him.

品文二：先付囑誡勅，後依教奉持。初更二：先略，二廣。今初。

> Chapter Two: The Text First, the admonition is given; then, the teaching is upheld and practiced. The first part has two sections: first, a brief summary; second, an extensive explanation. This is the beginning of the first section.

佛告波斯匿王：我誡勅汝：

> The Buddha said to King Prasenajit: I instruct you:

誡謂誡勸，勅謂教勅。

> Admonition means to warn and advise; instruction means to teach and command.

二、廣文二：初、明付囑，二、明誡勅。初更二：先付時，後正明付人法。今初。

> II. The Extensive Explanation in Two Parts: First, clarifying the entrustment; second, clarifying the admonition and instruction. The first part is further divided into two: first, the time of the entrustment; second, the main clarification of entrusting the person and the Dharma. This is the beginning.

吾滅度後，八十年、八百年、八千年中，無佛、無法、無僧、無信男信女時。

> After my passing, in the eighty years, eight hundred years, and eight thousand years when there will be no Buddha, no Dharma, no Sangha, and no faithful men or women.

八十年者，佛去百年內五人住持：一、迦葉；二、阿難；三、末田地。三人見佛在世相，次住持經六十年法行不滅。次商那和脩、優婆毱多，此二人不見佛相，次住持經四十年威儀法滅，故於此時言無佛法僧也。言八百年者，正法年內二十師住持佛法，並是聖人法不滅。第六百年馬鳴菩薩，第七百年龍樹，皆是菩薩法亦不滅。八百年中邪宗極盛，故於此時付囑國王提婆菩薩，聲王鼓申法是也。八千年者，像法盡末法時，眾生信邪故法滅。

> The phrase "eighty years" refers to the period within a century after the Buddha's passing, during which five masters upheld the Dharma: first, Mahākāśyapa; second, Ānanda; third, Madhyāntika. These three had seen the Buddha in person, and they preserved the Dharma for sixty years, ensuring its practice did not fade. Next came Śāṇavāsa and Upagupta—these two had not seen the Buddha in person, and they upheld the Dharma for forty years, after which the formal discipline and practices began to decline. Therefore, during this time, it is said that the Buddha, Dharma, and Sangha were no longer fully present. The phrase "eight hundred years" refers to the period of the True Dharma, during which twenty masters upheld the Buddha's teachings, all of them being sages, so the Dharma did not fade. In the sixth century, the Bodhisattva Aśvaghoṣa appeared, and in the seventh century, Nāgārjuna—both were bodhisattvas, so the Dharma still did not fade. By the eighth century, heretical views had become extremely widespread, so it was then that the Dharma was entrusted to King Śatavāhana and the Bodhisattva Āryadeva, who proclaimed the teachings like beating a drum. The phrase "eight thousand years" refers to the end of the Semblance Dharma and the beginning of the Degenerate Age, when beings' faith turns toward heretical views, causing the Dharma to fade away.

二、明付人法。

> II. Clarifying the Transmission of the Dharma to People.

此經三寶付囑諸國王、四部弟子，受持、讀誦、解義，為三界眾生開空慧道，脩七賢行、十善行，化一切眾生。

> This scripture is entrusted by the Three Jewels to all kings and the fourfold assembly of disciples. Receive it, uphold it, read it aloud, and understand its meaning. Open the path of wisdom that sees emptiness for all beings in the three realms. Cultivate the practices of the seven sages and the ten wholesome deeds, and guide all sentient beings toward liberation.

文二：初、付法，可解；為三界眾生下，二、付人也。今教三行：一、空行；二、七賢行；三、十善行。空即聖行，七賢即七方便，十善即凡行，從深至淺也。

> Second, on the Transmission of the Teaching: First, the transmission of the Dharma can be understood; second, the transmission to people, which is for the sake of all beings in the three realms. Now, the teachings are presented in three practices: first, the practice of emptiness; second, the practice of the seven sages; third, the practice of the ten virtues. Emptiness refers to the practice of the sages, the seven sages refer to the seven skillful means, and the ten virtues refer to the practice of ordinary beings—moving from the profound to the superficial.

第二，誡勅。文七：一、誡諸滅法過，二、誡壞四眾行，三、誡禁不依法，四、誡自毀，五、誡使役，六、誡自咎，七、誡謬信。今第一，誡諸滅法過。文三：初、明滅法人，次、辨滅法過，後、結成過。今初。

> Second, Admonitions. Seven sections: 1. Admonition against destroying the Dharma; 2. Admonition against harming the conduct of the four assemblies; 3. Admonition against prohibiting what is not in accordance with the Dharma; 4. Admonition against self-destruction; 5. Admonition against exploitation; 6. Admonition against self-blame; 7. Admonition against misguided faith. Now, the first: Admonition against destroying the Dharma. Three parts: first, clarifying who destroys the Dharma; next, discerning the faults of destroying the Dharma; finally, concluding the faults. Now, the first part.

後五濁世，比丘、比丘尼、四部弟子、天龍八部、一切神王、國王、大臣、太子、王子，自恃高貴，滅破吾法。

> In the latter days of the Five Turbidities, bhikkhus, bhikkhunīs, the fourfold assembly of disciples, the eight classes of gods and dragons, all divine kings, kings, ministers, crown princes, and princes—relying on their own high status and nobility—will destroy and corrupt my Dharma.

文二。先明滅法時，即五濁也：一、命濁，二、劫濁，三、煩惱濁，四、見濁，五、眾生濁。文殊問經云：十歲眾生乃至千歲有短長，為命濁；饑饉、疫病、刀兵，為劫濁；多有貪、嗔、癡，名煩惱濁；邪見、戒取、見取、邊見，為見濁；不孝、不義、譏師長等，是眾生濁。比丘下，二、滅法人也。

二，辨滅法過。

明作制法，制我弟子比丘、比丘尼不聽出家行道，亦復不聽造作佛像形、佛塔形，立統官、制眾、安籍、記僧，比丘地立白衣高座，兵奴為比丘受別請法，知識比丘共為一心，親善比丘為作齋會求福，如外道法，都非吾法。

文中，先明制四正，後明立四邪。制四正者：一、不聽出家，二、不聽行道，三、不聽造像，四、不聽造塔。立四邪者：一、立統制眾，二、比丘地立白衣高座，三、兵奴為比丘，四、受別請也。

三，結成過。

當知爾時正法將滅不久。

二，誡壞四眾行。

大王！壞亂吾道，是汝等作。自恃威力，制我四部弟子，百姓疾病，無不苦難。是破國因緣，說五濁罪過，窮劫不盡。

為王不行正法，則佛道壞也。

三，誡禁不依法。

大王！法末世時，有諸比丘四部弟子，國王多作非法之行，橫與佛、法、眾僧作大非法，作諸罪過非法非律，繫縛比丘如獄囚法。當爾之時，法滅不久。

四、誡自毀。文三：初、自段，二、起惡，後、招報。今初。

大王，我滅度後，未來世中四部弟子，諸小國王、太子、王子，乃是住持護三寶者，轉更滅破三寶，如師子身中虫自食師子，非外道也。

文二：先法，後喻。今初，文可見。如師子下，二、明喻也。此喻如蓮華面經佛告阿難：譬如師子命終身死，若空、若地、若水、若陸，所有眾生不敢食肉，惟師子身生諸虫，還自食師子之肉。阿難！我佛法中非餘破壞，是比丘破我三大阿僧祇法。彼經但喻出家，此經通喻道俗。

二、起惡。

多壞我佛法，得大罪過。正教衰薄，民無正行，以漸為惡，其壽日減，至於百歲。

三、招報。

人壞佛教，無復孝子，六親不和，天神不祐，疾疫惡鬼，日來侵害，災恠首尾，連禍縱橫，死入地獄、餓鬼、畜生，若出為人，兵奴果報，如影如響。如人夜書，火滅字存，三界果報，亦復如是。

文中法、喻、合可見。六親，謂父母、兄弟、夫妻。喻有三：初二喻現報，後一喻生報、後報也。

五誡使役

大王！未來世中，一切國王、太子、王子、四部弟子，橫與佛弟子書記制戒，如白衣法，如兵奴法。若我弟子比丘、比丘尼，立籍為官所使，都非我弟子，是兵奴法。立統官，攝僧典，主僧籍，大小僧統共相攝縛，如獄囚法、兵奴之法。當爾之時，佛法不久。

六誡自咎。

大王！未來世中諸小國王、四部弟子自作此罪，破國因緣身自受之，非佛、法、僧。

七誡謬信

大王！未來世中流通此經，七佛法器，十方諸佛常所行道。諸惡比丘多求名利，於國王、太子、王子前，自說破佛法因緣、破國因緣。其王不別，信聽此語，橫作法制，不依佛戒，是為破佛、破國因緣。當爾之時，正法不久。

文中為四：初、示善。不壞正教曰流，開空法道曰通，能盛福智曰器也。諸惡比丘下，二、示惡也。其王不別下，三、謬信也。是為破佛下，四、示過。

第二、大眾奉持。文二：先奉持，次奉行。今初。

爾時，十六大國王聞佛七誡所說未來世事，悲啼涕出，聲動三千，日月、五星、二十八宿失光不現。時諸王等各各至心受持佛語，不制四部弟子出家，當如佛教。爾時，大眾、十八梵天王、六欲諸天子歎言：當爾之時，世間空虗，是無佛世。

文二：先、傷感；二、嗟歎。初文二：先、正明傷感；時諸國王下，二、受持也。爾時大眾下，二、嗟歎，傷此時也。

二、奉行

爾時，無量大眾中，百億菩薩彌勒、師子月等，百億舍利弗、須菩提等，五百億十八梵、六欲諸天，三界六道阿須輪王，聞佛說護佛因緣、護國因緣，歡喜無量，為佛作禮，受持般若波羅蜜。

文五：先、列大眾。聞佛所說下，二、明聞佛法義。歡喜無量者，三、明歡喜也。為佛作禮者，四、禮佛也。受持般若波羅蜜者，五、奉行也。

## 仁王護國般若波羅蜜經疏卷下終

性漖海極督刻

興課較對

興理錄藁