---
title: "四十二章經疏鈔 · No. 671-B 四十二章經疏鈔序"
description: "四十二章經疏鈔（續法述）是清代高僧續法對早期漢傳佛教經典《四十二章經》所作的注疏。續法大師乃清初華嚴宗巨匠，其疏鈔秉承華嚴教理，對這部最早譯入中土的佛經之一進行了系統闡釋。內容不僅逐章疏解經文義理，更融匯諸宗思想，深入闡發佛教修行綱要與核心教義。此作在佛教注疏史上具有重要地位，既是研究《四十二章經》的權威參考，亦體現了清代佛教義學的融合特色，為理解中國佛教思想演進提供了珍貴文獻。"
url: "https://rushiwowen.co/en/r/cmcy0ev900f7wl804ka9jh0xg"
---

### No. 671-B四十二章經疏鈔序

> Preface to the Commentary on the Sutra of Forty-Two Sections

六道之所以為凡者。欲而已矣。三乘之所以為聖者。道而已矣。是故狥道則升。貪欲則墜。然道之與欲。俱出吾心。心念道也。道理長而欲情消。心念欲也。欲情強而道理弱。則知自心之動念也。豈可以不識哉。吾佛出世。大事因緣。在於識自心。達佛理。斷愛欲。修道行。以是正覺始成。即說三乘之教。雞園初唱。便空二執之障。直指心源。廣明理性。務在得中而守真。慎勿信意以思想。然後欲愛乾枯。會其至道。心地澄清復於本有。是則此經說也。其功不亦大乎。經雖美矣。奈之何。自西天白馬䭾來。優鉢火中開後。竺法摩騰。最先譯出。漢明帝緘之石室蘭臺。晉魏朝固興像教。所宗尚者。皆餘法門。而此一典。不能傳布。唐宋及今。未見善本。亦未曾聞解此章者。猶祕之海藏龍宮。豈不惜哉。嗟夫。三藏十二部。皆佛語也。譬如食蜜。中邊皆甜。何得舉後遺前。棄本逐末。將此玅法。存而不論。雖欲從之。末由也已。予於坊間。偶得善本。遂乃稟雲棲之遺訓。隨文註釋。遵賢首之義門。懸演宗承。欲令微塵剎土。無非四十二章。欲不斷而自斷。恒沙世界。總為五百餘言。道也證而自證。縱文身不到。聞熏處盡作法身。或淺智不解。疑信時亦成佛智。竺法之教光。於今猶放。摩騰之神變。厥後還彰。此述作之真實心也。略敘本致。普告後之覽者。

> The reason the six realms are considered ordinary is nothing but desire. The reason the three vehicles are considered sacred is nothing but the Way. Therefore, following the Way leads to ascent; clinging to desire leads to descent. Yet both the Way and desire arise from our own mind. When the mind dwells on the Way, the principles of the Way grow and desires diminish. When the mind dwells on desire, desires strengthen and the principles of the Way weaken. Thus, how can we not recognize the movements of our own mind? The great purpose of the Buddha’s appearance in this world lies in recognizing one’s own mind, realizing the Buddha’s truth, cutting off attachment and desire, and cultivating the practice of the Way. It is through this that perfect enlightenment is attained, and the teachings of the three vehicles are expounded. From the first teaching in the Vulture Peak, the two attachments were emptied. Pointing directly to the source of the mind, broadly clarifying its nature, the aim is to attain the middle way and preserve the genuine, and to guard against following one’s whims in thought. Only then do desires and attachments wither, and one meets the ultimate Way. The mind-ground becomes clear and returns to its original purity. This is what this sutra teaches. Is its merit not great indeed? Though the sutra is profound, what can be done? Since it was carried from the Western Heaven by the white horse, and after the lotus bloomed from the flames, Dharmarakṣa and Kāśyapa Mātaṅga first translated it. Emperor Ming of the Han sealed it in the stone chamber of the Orchid Terrace. During the Jin and Wei dynasties, though the teaching of images flourished, what was revered were other methods, and this one scripture could not be widely transmitted. From the Tang and Song dynasties to the present, no good version has been seen, nor has anyone been heard to explain its chapters. It remains hidden like a treasure in the dragon palace of the sea— is this not a great pity? Alas! The three baskets and twelve divisions of the canon are all the Buddha’s words. Like tasting honey—sweet in the center and at the edges. How can we lift the later and discard the earlier, abandon the root and chase the branches, leaving this wondrous Dharma preserved but undiscussed? Though we may wish to follow it, there is no way. I happened to obtain a good version in the marketplace, and so, following the legacy of Yunqi, I have annotated it line by line. Adhering to the gate of meaning of the Worthy Leader, I have elucidated the transmission of the lineage, hoping that even dust-mote lands may all be the \*Forty-Two Chapters\*, so that desires are cut off without effort, and sands of Ganges worlds may all be contained in these five hundred words, so that the Way is realized of itself. Even if the written form does not reach, hearing and absorbing it everywhere becomes the Dharma-body. Even if shallow wisdom does not understand, doubt and faith in time become Buddha-wisdom. The light of Dharmarakṣa’s teaching still shines today; the spiritual transformations of Kāśyapa Mātaṅga will yet be revealed. This is the true heart of this composition. I briefly state its original intent, to universally inform those who read it in the future.

時康熈庚申年九月重陽日灌頂行者續法題於慈雲丈室

> Written by Xu Fa, a practitioner of abhiṣeka, in the Ciyun Abbot's Quarters on the Double Ninth Festival, in the ninth month of the Gengshen year of the Kangxi reign.