---
title: "法華經玄籤備撿 · 釋籤卷第二"
description: "法華經玄籤備撿由宋代天台宗高僧有嚴法師撰述，是對智者大師《法華玄義》的權威註釋。該書誕生於北宋佛教義學興盛時期，旨在系統梳理天台宗對《法華經》的深層教義闡釋，重點解析五重玄義、判教理論等核心思想。作為天台宗的重要典籍，它不僅深化了天台哲學體系，更為後世研究《法華經》提供了精準的理論坐標，在中國佛教思想史上具有承先啟後的關鍵地位。"
url: "https://rushiwowen.co/en/r/cmcwmbscv05zqjs04d70ks72s"
---

### 釋籤卷第二【玄】墨印

> Annotations Volume Two: Mysterious Seal

墨謂文墨，用結集故。如佛弟子從佛聞法，亦旋書于貝葉。故分別功德論云：迦旃延撰集眾經，最妙要慧，呈佛印可是也。又十住婆沙云：佛欲滅度，告阿難云：汝從今後，依契經，莫依人。或有比丘言：我現從佛聞等，應撿經律印之。如國家墨詔、墨勅、墨旨同。【玄】一切行苦，一切行無常，一切法無我

> Ink is called the ink of writing, used for compilation. Just as the Buddha's disciples heard the Dharma from the Buddha and then recorded it on palm leaves. Therefore, the \*Treatise on the Differentiation of Merits\* states: "Kātyāyana compiled the various sutras, selecting the most profound and essential wisdom, and presented them to the Buddha for verification." Moreover, the \*Daśabhūmika-vibhāṣā-śāstra\* says: "When the Buddha was about to enter parinirvāṇa, he told Ānanda: 'From now on, rely on the sutras, not on individuals. If any bhikkhu claims, "I heard this directly from the Buddha," you should verify it against the sutras and Vinaya.'" This is similar to how a state issues written edicts, decrees, or directives in ink. \[Xuan\] All conditioned phenomena are suffering, all conditioned phenomena are impermanent, and all phenomena are without self.

般若經云：有諸天人，多貪著樂，為破彼故，說一切行苦。沙門婆羅門等，乃長壽天，多起常見，為破彼執，說行無常。外道邪見，執身有我，為破彼故，說身無我耳。教行兩文不同

> The \*Prajñāpāramitā Sūtra\* states: There are gods and humans who are deeply attached to pleasure. To break their attachment, it is taught that all conditioned existence is suffering. Ascetics and Brahmins, even those in the long-lived heavenly realms, often cling to the view of permanence. To break that clinging, it is taught that conditioned existence is impermanent. Outsiders with wrong views cling to the idea of a self within the body. To break that clinging, it is taught that the body is without a self. Thus, the teachings and their application differ in expression.

玄云：無二者，謂有無皆楷定，故。更立苦為四印

> Master Xuan said: "The meaning of 'non-duality' is that both 'existence' and 'non-existence' are provisional designations. Therefore, the four seals are further established with suffering as the foundation."

淨名疏云：三法印，印聲聞經。何者？若苦、無常、空，合無我及以寂滅。空、無我，即空解脫門；寂滅、涅槃，即無相解脫門；無常、苦，即無願解脫門。又俱舍疏云：聲聞經理弱，故須三印：治破愛觀無常，治破見觀無我。若入苦忍、真明，俱得寂滅。又無常等三，是能趣行；寂滅、涅槃，是趣果。【玄】擇精進喜治之

> The \*Jingming Commentary\* states: The Three Dharma Seals authenticate the scriptures of the Śrāvakas. What are they? Suffering, impermanence, and emptiness, combined with non-self and cessation. Emptiness and non-self constitute the gate of liberation through emptiness; cessation and nirvana constitute the gate of liberation through signlessness; impermanence and suffering constitute the gate of liberation through wishlessness. Furthermore, the \*Abhidharma Commentary\* states: The principles in the Śrāvaka scriptures are subtle, thus requiring the three seals: to counteract attachment, contemplate impermanence; to counteract wrong views, contemplate non-self. When one enters the patience of suffering and true wisdom, both lead to cessation. Moreover, impermanence and the other two are the practices that lead forward; cessation and nirvana are the fruit attained. \[Additional note:\] Diligently cultivate joy and diligence to refine them.

善別真偽為擇，不繆行無益之行為進，得真法喜為喜。【玄】除捨定治之

> To discern the true from the false is to choose wisely; to refrain from misguided and unprofitable actions is to progress; to attain genuine joy in the Dharma is true delight.

善斷煩惱之境，為除不憶虗偽之境，名捨。於禪不起見愛，名定。【玄】隨依一覺

> The state of skillfully severing afflictions, which eliminates the realm of falsehood and forgetfulness, is called "letting go." Not giving rise to attachment or distorted views in meditation is called "stability." \[Xuan\] Following a single awareness.

輔行云：定慧各三，隨用一，得益使止，無假徧修。【玄】若十因緣

> The \*Fuxing\* states: There are three types of concentration and three types of wisdom. Use whichever is suitable, and when benefit is obtained, stop—there is no need to practice them all. \[Xuan\] If the ten conditions...

語出大經，謂十二因緣中，除未來老死二也。過去善種，在無明等中，可受道故。【玄】記鴿

> This teaching comes from the great sutras, which state that among the twelve links of dependent origination, the two links of aging and death in the future are excluded. The wholesome seeds from the past, residing within ignorance and the other links, can receive the path of enlightenment.

祇桓寺有鷹逐鴿，佛謂舍利弗言：此鴿於恒沙大劫中，常作鴿罪訖，得出輪迴，後得人身，經五百世，乃得利根，乃至三阿僧祇劫，行六度行，十地具足，作佛度眾生。仰覆世界

> At the Jeta Grove Monastery, an eagle was chasing a dove. The Buddha said to Shariputra, "This dove has been a dove through countless kalpas, completing its karmic retribution. Only then will it escape the cycle of rebirth, obtain a human body after five hundred lifetimes, and finally develop sharp faculties. Then, over three asamkhyeya kalpas, it will practice the six perfections, complete the ten stages, become a Buddha, and liberate all beings throughout the worlds above and below."

華嚴經中說世界多種，有淨世界、垢世界、仰世界、覆世界等。天親十地論釋云：倒住者，不造舍宅住故；正住者，造舍宅住故耳。孔子四德

> The Flower Adornment Sutra describes many kinds of worlds: pure worlds, defiled worlds, worlds that face upward, worlds that face downward, and so on. In the \*Commentary on the Ten Grounds\*, Vasubandhu explains: “Worlds that are upside-down are so because beings there do not build dwellings; worlds that are upright are so because beings there do build dwellings.” Confucius spoke of the four virtues.

論語云：子以四教：文、行、忠、信。正義曰：文謂先王之遺文。行謂德行。在心為德，施之為行。中心無隱謂之忠。人言不欺謂之信。此四者有形質，可舉以教天下，故孔子必先之。【玄】賞延于世，刑故無小

> The Analects states: "The Master taught four things: culture, conduct, loyalty, and trustworthiness." The commentary explains: "Culture refers to the legacy of the ancient kings. Conduct refers to virtuous behavior. In the heart, it is virtue; when put into practice, it is conduct. Having no hidden intentions in one's heart is called loyalty. Not deceiving others in speech is called trustworthiness. These four have substance and can be taught to the world, which is why Confucius prioritized them." Rewarding virtue extends its influence across generations, while punishing wrongdoing leaves no offense, however small, unaddressed.

二句並尚書大禹謨第三文也。延世者，謂人謫罸不可延及後世之子孫，唯賞功可及耳。刑無小者，天子法天行道，凡刑戮不可以輙小。更有不同之相

> The phrase "延世者" refers to the principle that punishment for a person's wrongdoing should not extend to their descendants in future generations; only rewards for merit may be passed down. As for "刑無小者," it means that the Son of Heaven, in following the way of heaven, must not treat any punishment or execution as trivial, for there are always varying circumstances to consider.

若云八萬四千法藏即苦諦，八萬四千塵勞即集諦，八萬對治門即道諦，八萬六波羅蜜即滅諦。通教六地與羅漢齊

> If we say that the eighty-four thousand teachings are the Truth of Suffering, the eighty-four thousand afflictions are the Truth of the Cause of Suffering, the eighty thousand methods of practice are the Truth of the Path, and the eighty thousand perfections are the Truth of Cessation, then the sixth stage of the Shared Teaching is equal to that of an Arhat.

止觀云：但六地名離垢，只可與阿含齊，不得與羅漢齊。第七、方便般若，出假化他，用此名目為便。若取七地齊羅漢，約諸地對果向，七地正與第四果齊。對果向者，下玄文云：鐵輪位於通是乾慧地，三十心是性地，八人見地是歡喜地。薄地向果，向即離垢，果即明地。離欲向果，向即𦦨地，果即難勝地。已辦地向，果即現前地，果即遠行地。從別以明別

> The \*Zhiguan\* states: "Only the sixth stage is called 'free from defilement' and can be equated with the \*Agama\* stage, but cannot be equated with the Arhat stage. The seventh stage, the expedient wisdom of \*prajna\*, emerges provisionally to transform others, and using this name is convenient. If we take the seventh stage as equivalent to the Arhat stage, then in terms of aligning stages with fruits and directions, the seventh stage corresponds precisely to the fourth fruit. Regarding the alignment of fruits and directions, the lower profound text says: The iron-wheel stage in the general path corresponds to the dry-wisdom stage; the thirty minds correspond to the nature stage; the stage of the eight persons and seeing corresponds to the joyful stage. The stage of diminishing defilements aligns with the fruit: the direction corresponds to the stage free from defilement, and the fruit corresponds to the radiant stage. The stage of freedom from desire aligns with the fruit: the direction corresponds to the blazing stage, and the fruit corresponds to the invincible stage. The stage of the accomplished aligns with the fruit: the direction corresponds to the present stage, and the fruit corresponds to the far-going stage." This is explained from the perspective of the distinct teachings.

上一別字恐誤，應云從通以明別，以法寶即通驗之，知是通爾。小乘

> The previous character '別' (distinct) is likely an error; it should be '通' (universal), meaning "from the universal to clarify the distinct." This is verified by the Dharma Jewel being universal, thus we know it is universal. The Small Vehicle...

疏云：語諸作人，即示念處，能破四倒，勤斷二惡，生二善。咄！男子！是警覺勤作紛動，令捨散入靜，修如意足，入頂位也。當加汝價，煖法觀中不能發真，如意觀中能發無漏也。好自安意，得五根安固難壞，入忍位也。所以者何？我老汝少，佛具智斷名老，汝居道始名少，入世第一也。更與作字，即八正入見道中。雖欣此遇者，思惟未盡，猶居學位，未得無難，故二十年中常令除糞。能得神通

能字恐是如字耳。以疏云能履深水如神通。有本無第三句

> The character "neng" (能) is likely the same as "ru" (如). The commentary states, "Able to tread deep water as if by supernatural power." Some versions do not have the third line.

謂無於諸世間一句。【玄】教那忽是第四時

光宅謂涅槃是第五時，法華是第四時。若言是者，法華與般若同味。大品、習應品二乘如螢火蟲

經云：菩薩能作是念：我當行六波羅蜜，乃至十八不共法，成阿耨菩提，度脫眾生，令得菩提。譬如螢火蟲，不能作是念：我力能閻浮提普令大明。聲聞支佛亦爾，不作是念：我行六度等。驗知音破

破，應作有。【玄】法，不住法

禪波羅蜜中解觀心無心法不住法中云：知心數為法，心王為心，受想行三陰為法，識陰為心，所緣為法，能緣為心，能生為法，所生為心，所觀之境為法，能觀之智為心。彼佛法界亦兼於果

彼止觀約心明佛十如，故今籤云：寄果明理性。彼云：緣因為相，了因為性，正因為體，四弘為力，六度萬行為作，智慧莊嚴為因，福德莊嚴為緣，三菩提為果，大涅槃為報。並寄果耳。諸佛尚亦不說

佛尚三止，豈可自輙云十界各具權實？今以九界為權，且依顯耳。廣釋十如

廣恐應作通字。彼敘外人而執定計

計因中有果也。經云：有諸外道作如是言：因緣和合則有果生。若眾緣中本無生性而能生者，虗空不生亦應生果，虗空不生非是因故。以眾緣中本有果性，是故合集而得生果。所以者何？如隄婆達欲造墻壁，則取泥土，不取彩色；欲造𦘕像，則集彩色，不取草木；作衣取縷，不取泥木；作舍取泥，不取縷線。以人取故，當知是中各能生果；以能生果故，當知因中必先有性。譬中譬合

多譬合二字。盡智無生智

輔行第十引毗曇云：盡智者，謂我知苦，乃至知道。無生智者，謂我知苦已，不復更知，乃至修道已，不復更修。真位究竟，名為解脫。證真之後，能為他說，名為知見。中含二十七

二十七人者，學人有十八，謂四向、三果、信行、法行、信解、見得、家家、一無間、五那含、為中生、行不行、上流。無學九人，謂退分、護分、思分、住分、達分、不動分、不退分、慧解脫、俱解脫，共二十七人。三果下，疑

疑上脫釋字。若生實報，則不取小乘無漏為因，如餘文

下玄第二云：斷別惑生變易者，如初地初住斷惑是也。以順道法愛為因，無明為緣，生變易土。又云：地地皆有萬行，福德為因，無明為緣。因緣如止觀第五文

彼云：因緣有逆順。順生死者，有漏業為因，愛取等為緣。逆生死者，以無漏正慧為因，行行為緣，俱損生破惑。順界外生死，亦以無漏慧為因，無明等為緣。若逆生死，即以中道慧為因，萬行為緣，俱變損易生死，故。不心輕畜生

不慢心。以下，後文

多一下。因緣生死

因緣生死即初地已上，有後生死即第十地，無後生死即金剛心。慧眼菩薩

問云：如來相好，為有報也？為無報耶？文殊言：如來色身有報，法身無報。復問云：去貪欲，內心淨，獲大果，六度之法，非無報相，如何得成法身耶？文殊言：如來法身，有耶？無耶？慧眼曰：色身是有，法身是無。如我觀察如來身者，非報非無報。【玄】借三種為譬

上觀第五不思議境末，具有三譬，謂如意珠、雨寶、三毒惑心及眠中、夢事。寰中

法界為城，法王所都。法王無偏，理性無外。此中多意，不復委釋

阿含中，佛告比丘：有四馬：一、見鞭影即便驚悚，二者、觸毛乃驚，三者、觸肉乃驚，四者、徹骨方覺。經中，初合聞他聚落無常即驚，次合聞己聚落無常生厭，三者、合聞己親無常生厭，四者、合己病苦方厭。大經亦以四馬喻生、老、病、死，故知二經並喻三藏中意。今借喻四教，快馬喻圓，如貪欲即是道等。已上並輔之。