---
title: "大乘義章 · 202 二十種法師德義(一六本)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp82d0h4ml704pulht5fb"
---

### 二十種法師德義

> Twenty Virtues of a Dharma Teacher

法師之德出地經論地持論中。亦具辨之。以法逆世名為法師。師德不同。且說二十。名字是何。地論地持各有差別。然今且依地論列之。一名時說。二名正意。三名頓說。四名相續。五名為漸。六名為次。七句義漸次。八名為樂。九名為喜。十名為勸。十一具德。十二不毀。十三不亂。十四如法。十五隨眾。十六慈心。十七安心。十八哀愍安樂心。十九不自讚毀他。二十不著名利。此二十中前之十五名隨順說。外順說義。後之五種名清淨說。內心無過。前十五中三門辨之。一以地論對彼地持辨其同異。二隨義分判。三依名解釋。同異如何。此十五中四門是同。十一門異。異相如何。地持四門地論為八。彼初時說地論分二。時與正意。彼地持中第六一門名為歡喜。地論分二。漸之與次。彼地持中第八一門名之為喜。地論分二。樂之與喜。彼地持中第九一門名之為勸。地論分二。勸與具德。地經論中有其三門。地持為七。地經論中第三一門名為頓說。地持分二。名一切說不為法慳。地經論中第四一門名相續說。地持分二。名無間說不作師倦。地經論中第十三門一名為不亂說。地持分三。名不亂說文字具足不除隱說。餘四相似。就此四中句義漸次。地持論中名之為欲不毀。如法及與隨眾名義皆同。本應悉同。當是翻者不同故爾。同義且然。次隨義分。此之十五以義相從攝以為七。初有兩門。合為第一。隨他所宜。於中時說隨物心宜。欲受為說。無欲則止。正意一種隨他形宜。恭肅為說。慢高則止。次有兩門。合為第二。隨自所宜。於中頓說明己無慳。相續一種明己無惰。次有三門。合為第三。隨法所宜。於中漸說明順教法。次順義法。句義漸次雙順教義。亦可。此句順於行法。次有三門。合為第四。重復明其隨他所宜。與前何別。而復更來。向前初分隨他現在聽法心宜及與形宜。此門隨他根性所宜。大根授大小根授小。如是一切。次有一門。以為第五。重復明其隨自所宜。與前何別。前第二分明己說心無慳無惰。此明說德。有智便說。無智則止。次有三門。合為第六。重復明其隨法所宜。與前何別。前第三分隨法次第。此順法體。於中不毀言順出道。不亂順理。亦順教法。如法順於四諦法相。末後一門以為第七。說能順眾。義別如是。

> The qualities of a Dharma Master are also fully explained in the \*Yogācārabhūmi\* (\*Grounds of the Bodhisattva Path\*) and the \*Bodhisattva Grounds\* (\*Bodhisattvabhūmi\*). A Dharma Master is one who uses the Dharma to counter the ways of the world. Since masters differ in their qualities, we will discuss twenty such qualities. What are their names? The \*Bodhisattva Grounds\* and the \*Bodhisattva Path\* each have their own distinctions, but let us follow the \*Bodhisattva Grounds\* (the \*Daśabhūmika\* commentary) for now. The twenty are: 1) Speaking at the right time; 2) Speaking with proper intention; 3) Speaking comprehensively; 4) Speaking continuously; 5) Speaking gradually; 6) Speaking in proper sequence; 7) Explaining phrases and meanings step by step; 8) Speaking with delight; 9) Speaking with joy; 10) Offering encouragement; 11) Being fully virtuous; 12) Not slandering; 13) Not confusing the teaching; 14) Speaking in accordance with the Dharma; 15) Adapting to the audience; 16) Having a compassionate mind; 17) Having a settled mind; 18) Having a mind of sympathy and ease; 19) Not praising oneself or disparaging others; and 20) Not being attached to fame or profit. Among these twenty, the first fifteen are called "speaking in accordance with conditions"—externally adapting to the meaning of circumstances. The last five are called "pure speaking"—inwardly free from fault. The first fifteen can be examined in three ways: first, comparing the \*Bodhisattva Grounds\* with the \*Bodhisattva Path\* to see their similarities and differences; second, analyzing them according to their meaning; and third, explaining them according to their names. What are the similarities and differences? Among these fifteen, four categories are the same, while eleven differ. How do they differ? What the \*Bodhisattva Path\* lists as four, the \*Bodhisattva Grounds\* expands into eight. For example, the former's first category, "speaking at the right time," is divided into two in the latter: "right time" and "proper intention." The former's sixth category, "joy," is divided into two in the latter: "gradual" and "sequential." The former's eighth category, "delight," is divided into two in the latter: "pleasure" and "joy." The former's ninth category, "encouragement," is divided into two in the latter: "encouragement" and "being fully virtuous." What the \*Bodhisattva Grounds\* lists as three categories, the \*Bodhisattva Path\* expands into seven. The former's third category, "speaking comprehensively," is divided into two in the latter: "speaking of all things" and "not being stingy with the Dharma." The former's fourth category, "speaking continuously," is divided into two in the latter: "speaking without interruption" and "not growing weary as a teacher." The former's thirteenth category, "not confusing the teaching," is divided into three in the latter: "not confusing the teaching," "having complete words and phrases," and "not omitting hidden explanations." The remaining four are similar. Among these, "explaining phrases and meanings step by step" in the \*Bodhisattva Path\* is called "desire" and "not slandering" (differently). "In accordance with the Dharma" and "adapting to the audience" are identical in both name and meaning. They should all be the same—the differences arise from variations in translation. Now, analyzing according to meaning: These fifteen, grouped by their significance, can be collected into seven clusters. The first two form the first cluster: adapting to what suits the listener. Within this, "speaking at the right time" means adapting to the listener's mental state—teaching when they wish to receive, stopping when they do not. "Speaking with proper intention" means adapting to the listener's demeanor—teaching with respect, stopping when they are arrogant. The next two form the second cluster: adapting to what suits oneself. Within this, "speaking comprehensively" shows one has no stinginess; "speaking continuously" shows one has no laziness. The next three form the third cluster: adapting to what suits the Dharma. Within this, "speaking gradually" shows one follows the teachings of the Dharma. "Speaking in proper sequence" follows the meaning of the Dharma. "Explaining phrases and meanings step by step" follows both the teachings and their meaning. It could also be said that this last one follows the practice of the Dharma. The next three form the fourth cluster: another exposition of adapting to what suits the listener. How does this differ from before? The earlier subdivision adapted to the listener's present mental and physical state. This one adapts to the listener's inherent capacity—those with great capacity receive great teachings, those with lesser capacity receive lesser ones, and so forth. The next one forms the fifth cluster: another exposition of adapting to what suits oneself. How does this differ from before? The second cluster showed one's mind was free of stinginess and laziness in teaching. This shows one's quality of teaching: having wisdom, one teaches; lacking wisdom, one stops. The next three form the sixth cluster: another exposition of adapting to what suits the Dharma. How does this differ from before? The third cluster followed the sequence of the Dharma. This one follows the essence of the Dharma. Within this: "not slandering" means speaking in a way that accords with the path of liberation; "not confusing the teaching" accords with principle and also with the Dharma of instruction; "in accordance with the Dharma" accords with the characteristics of the Four Noble Truths. The final one forms the seventh cluster: speaking in a way that benefits the assembly. This is how the distinctions in meaning go.

次釋名義。言時說者。觀諸眾生有心樂聞。無憂惱等障難之時。為之宣說故名時說。言正意者。菩薩正意觀諸眾生住於恭敬求法威儀然後為說。如戒經中自立他坐不應說等。名為正意。此二地持合名時說。言頓說者。為一切眾說一切法心無慳悋。名為頓說。為一切眾於人頓也。說一切法於法頓也。心無慳悋內心頓也。地持論中別分無慳以為一門。不為法慳。言相續者。說無德息。捨諸法中嫉妬之意名相續說。說無德息明說相續。捨嫉妬意明心相續。地持論中分無嫉意別為一門。不作師倦。漸者依教次第說也。故論釋言。依字句味次第說矣。次者依義次第說也。說苦至集說滅至道。如是一切。故論釋言。如字句次第義亦如是。此漸與次地持論中合為一門。名曰歡喜。次第宣說易可記持。故令物喜。句義漸次者。論家釋言。說同義法不說異義。此相如何。於向前教及與義中。淺則俱淺。深則俱深。不離宣說名說同義。如苦諦中宣說有作。集滅道中亦說有作。苦諦之中宣說無作。集滅道中亦說無作。如是一切。名說同義。亦可。此就行法之中明其次第。或一處。如是一切。名說同義。此地持中名之為欲。辨宣行法令人樂行故名為欲。示者論言示所應示。小根眾生應示小法。大根眾生應示大法。如是一切。名示應示。此約教法。喜者論言喜所應喜。隨根不同。為之辨義。令其心喜應喜。此約義法。此示與喜地持論中合為一門。直名為喜。彼中具釋。乃有四句。一示應示。二授應授。三照應照。四喜應喜。示授約教。總舉稱示。樂正與為授。照喜約義總舉令知。名之為照。稱機別教令其歡喜故名為喜。此四皆悉稱物根宜故並云應。勸者論言。怯弱眾生勸令勇猛故名為勸。此義地持隱而不彰。言具德者論言。依於現智比智阿含所證。而為人說名為具德。言現智者現量智也。言比智者比量智也。此知法相。言阿含者教量智也。此知教法。此三如前三量章中具廣分別。證是證智。此知理法。具此方說故名具德。地持論中說此為勸。言不毀者地論釋言。順善道說。地持釋言。順向善趣此名出道。以為善趣。凡所言論隨順出道名向善趣。言不亂者論自釋言。不動不雜正入非稠林行故曰不亂。言不動者離於淺過。淺近之言差失法理故為動。言不雜者離於深過。不雜除隱故名不雜。言正入者顯前不動。言正順理故云正入。非稠林者顯前不雜。佛法雖深開示令淺小兒亦解。離深隱覆名非稠林。地持論中分此為三。一名不亂。亦名為應。言順理法與理相應。二文字具足。亦名善說。言順教法。三不除隱。亦名不雜。言順化儀不雜除隱。言如法者順四真諦。凡所言論應四真諦。令人依之除苦斷集證滅修道。言隨眾者論言。隨順四眾八部而為說法。於比丘中說比丘法。於尼眾中為說尼法。如是一切。此前十五名隨順說。就後五種清淨說中。依四無量為人說法名清淨說。初一是慈。次二是悲。次一是喜。後一是捨。於怨眾生慈心說者。怨所多嗔故須慈說。於惡眾生安心說者。惡行眾生有其危怖。授善令安名安心說。苦樂放逸貧乞眾生住哀愍心安樂說者。違緣逼惱名苦眾生。得樂自縱名樂放逸。順緣不足名貧眾生。於此三人共起二心。於苦及貧憐其現苦。於樂放逸愍其當苦。是故通起哀愍心說。於苦眾生欲令得其苦對治樂。放逸樂者欲令離罪得無過樂。於貧乞者欲令得其眾具之樂。是故通起安樂心說。不以嫉纏自讚毀他。喜心說也。不著名利捨心說也。若依地持先捨後喜。此五是清淨心說。法師之德辨之麁爾。

> Now, I will explain the meanings of the terms. \*\*"Timely teaching"\*\* means observing that sentient beings have the mind and desire to listen, and that there are no obstacles such as worries or afflictions. Only then does one teach them. Hence it is called "timely teaching." \*\*"Proper intention"\*\* means that a bodhisattva, with proper intention, observes that sentient beings are dwelling in respectful states and displaying the proper deportment for seeking the Dharma, and then teaches them. For example, as stated in the precept scriptures, one should not teach while standing oneself and having others sit, and so on. This is called "proper intention." In the \*Sutra on the Stages of Bodhisattva Practice\* (\*Yogācārabhūmi\*), these two are combined and called "timely teaching." \*\*"Wholesale teaching"\*\* means teaching all Dharma to all sentient beings without any stinginess in mind. This is called "wholesale teaching." "For all sentient beings" refers to the completeness of the audience; "teaching all Dharma" refers to the completeness of the teaching; "without stinginess in mind" refers to the completeness of the inner attitude. In the \*Stages of Bodhisattva Practice\* treatise, stinglessness is separately identified as a distinct category—namely, not being stingy with the Dharma. \*\*"Continuous teaching"\*\* means teaching without the virtue of rest, and abandoning all thoughts of jealousy toward the Dharma. This is called "continuous teaching." "Teaching without rest" clarifies the continuity of the teaching; "abandoning jealousy" clarifies the continuity of the mind. In the \*Stages of Bodhisattva Practice\* treatise, the absence of jealousy is separately identified as a distinct category—namely, not wearying as a teacher. \*\*"Gradual"\*\* means teaching according to the order of the instructions. Thus, the commentary explains: "Teaching sequentially according to the sequence of words, phrases, and meanings." \*\*"Ordered"\*\* means teaching according to the order of the meaning. For example, teaching Suffering first and then its Origin, and teaching Cessation first and then the Path—all such teachings follow this sequence. Thus, the commentary explains: "Just as words and phrases have a sequence, so too does the meaning." In the \*Stages of Bodhisattva Practice\* treatise, "gradual" and "ordered" are combined into one category called "joy." Teaching sequentially in an orderly manner makes it easy to remember and retain, and thus brings joy to beings. \*\*"Gradual succession of phrases and meanings"\*\* – The commentator explains: "Teach the Dharma that shares the same meaning, not the Dharma of differing meanings." What does this mean? Within the previous teachings and their meanings, if the teaching is shallow, then all aspects are shallow; if deep, then all are deep. Not departing from this principle in one's teaching is called "teaching the same meaning." For example, when the Truth of Suffering is taught as having an active aspect (associated with effort), the Truths of Origin, Cessation, and Path are also taught as having an active aspect. When Suffering is taught as having no active aspect, the other three truths are likewise taught as having no active aspect. All such cases are called "teaching the same meaning." Alternatively, this can refer to the order of the sequence within the practices and dharmas. Or, all such cases in one context are called "teaching the same meaning." In the \*Stages of Bodhisattva Practice\*, this is called "desire" – that is, clearly proclaiming the practices and dharmas to make beings delight in practicing them; hence the name "desire." \*\*"Showing"\*\* – The treatise says: "Show what should be shown." Sentient beings with small faculties should be shown the lesser Dharma; those with great faculties should be shown the greater Dharma. All such cases are called "showing what should be shown." This pertains to the teaching of doctrines. \*\*"Delighting"\*\* – The treatise says: "Delight in what should be delighted in." According to the differing faculties, one explains the meaning for them, causing their minds to rejoice in what should be rejoiced in. This pertains to the teaching of meanings. In the \*Stages of Bodhisattva Practice\*, "showing" and "delighting" are combined into one category, simply called "delight." That treatise explains it fully in four statements: 1) showing what should be shown; 2) granting what should be granted; 3) illuminating what should be illuminated; and 4) delighting what should be delighted in. "Showing" and "granting" pertain to the doctrine; broadly speaking, they are called "showing," while specifically giving according to what beings delight in is called "granting." "Illuminating" and "delighting" pertain to meaning; broadly making it known is called "illuminating," while teaching according to faculties and making beings joyous is called "delighting." All four are called "should" because they accord with the faculties and aptitudes of beings. \*\*"Encouraging"\*\* – The treatise says: "For timid beings, encourage them to be courageous; this is called 'encouraging.'" This idea is not explicitly elaborated in the \*Stages of Bodhisattva Practice\*. \*\*"Possessing virtue"\*\* – The treatise says: "Teaching based on direct perception, inference, and scriptural authority is called 'possessing virtue.'" "Direct perception" refers to the cognition of direct experience. "Inference" refers to inferential cognition, which understands the characteristics of dharmas. "Scriptural authority" refers to cognitive authority from the scriptures, which understands the doctrinal teachings. These three correspond to the three types of valid cognition explained in detail in the earlier chapter on the three measures. "Realization" refers to the wisdom of direct realization, which understands the principle of reality. Only when one possesses all these does one teach; hence the name "possessing virtue." In the \*Stages of Bodhisattva Practice\*, this is called "encouraging." \*\*"Not slandering"\*\* – The \*Stages of Bodhisattva Practice\* treatise explains: "Teaching in accordance with the wholesome path." The \*Stages of Bodhisattva Practice\* also says: "Directing toward the wholesome destinies." This is called "the path of emergence," which constitutes the wholesome destinies. All speech that follows the path of emergence is called "directing toward the wholesome destiny." \*\*"Not confused"\*\* – The treatise itself explains: "Not moving, not mixing, properly entering, and not a dense forest of views—this is called 'not confused.'" "Not moving" means being free from the fault of superficiality. Shallow or near-sighted words deviate from the principle of the Dharma; hence they are "moving." "Not mixing" means being free from the fault of depth—not mixing with or concealing profound meanings; hence it is "not mixing." "Properly entering" clarifies the former "not moving"—that is, properly according with principle; hence it is "properly entering." "Not a dense forest" clarifies the former "not mixing." Though the Buddhadharma is profound, it is taught in such a way as to make it accessible even to children. Being free from profound obscurity and concealment is called "not a dense forest." In the \*Stages of Bodhisattva Practice\*, this is divided into three categories: 1) "Not confused," also called "fitting," meaning to accord with the principle and be in harmony with it. 2) "Complete in words and letters," also called "well spoken," meaning to accord with the doctrinal teachings. 3) "Not concealing the hidden," also called "not mixing," meaning to accord with the manner of conversion without mixing in or concealing hidden meanings. \*\*"In accordance with the Dharma"\*\* means according with the Four Noble Truths. All speech should correspond to the Four Noble Truths, enabling beings to rely on them to remove Suffering, cut off the Origin, realize Cessation, and cultivate the Path. \*\*"Following the assembly"\*\* – The treatise says: "Teach in accordance with the fourfold assembly and the eight classes of beings." For monks, teach the Dharma for monks; for nuns, teach the Dharma for nuns; and so on for all such cases. The preceding fifteen categories constitute "teaching in accordance with the assembly." Among the following five categories of "pure teaching," one teaches the Dharma by relying on the four immeasurable minds—this is called "pure teaching." The first is loving-kindness, the next two are compassion, the next one is joy, and the last one is equanimity. \*\*Teaching with a mind of loving-kindness toward hostile beings\*\*: because hostile beings are prone to anger, one should teach them with loving-kindness. \*\*Teaching with a settled mind toward evil beings\*\*: sentient beings who commit evil deeds are filled with fear and danger. Bestowing goodness to settle them is called "teaching with a settled mind." \*\*Teaching with a mind of compassion and a mind of well-being toward beings who suffer, who are indulgent in pleasure, and who are poor and beggarly\*\*: beings tormented by adverse conditions are called "suffering beings." Beings who experience pleasure and indulge themselves are called "beings indulgent in pleasure." Beings lacking favorable conditions are called "poor beings." Toward these three types of people, one raises two kinds of minds. Toward the suffering and the poor, one feels compassion for their present suffering. Toward the pleasure-indulgent, one feels compassion for their future suffering. Therefore, one teaches with a universally compassionate mind. For suffering beings, one wishes them to obtain the happiness that counteracts suffering. For those indulging in pleasure, one wishes them to abandon wrongdoing and attain faultless happiness. For the poor and beggarly, one wishes them to obtain the happiness of material possessions. Thus, one teaches with a universally benevolent mind. \*\*Not praising oneself or disparaging others with a mind tied to jealousy\*\* – this is teaching with a mind of joy. \*\*Not clinging to fame or profit\*\* – this is teaching with a mind of equanimity. If one follows the \*Stages of Bodhisattva Practice\*, the order is equanimity first and then joy. These five are teachings with a pure mind. This roughly outlines the virtues of a Dharma teacher.

## 大乘義章卷第十六本終

> Chapter 16 of the Mahayana Compendium<note>End of Text</note>

## 大乘義章卷第十六末

> Chapter 16 of the Mahayana Compendium of Meanings<note>end</note>

遠法師撰

> Preface by Master Yuan