---
title: "法華經知音 · 如來神力品第二十一"
description: "明末如愚法师所著法華經知音是明代重要的法华经注疏之一。作者身处佛教义学复兴时期，针对当时学人对法华经的理解困境，以天台宗思想为基础，系统阐释经中诸法实相、会三归一等核心教义。全书通过精要注解和科判分析，突出法华经开权显实的精神特质，为修行者提供清晰的理论指引。该注疏在佛教史上具有承前启后的地位，既继承了智顗大师的学统，又以简明风格推动法华思想普及，是研究明代佛教思想流变的重要文献。"
url: "https://rushiwowen.co/en/r/cmcy1lgvy0mvrl80413xzzx1g"
---

妙法蓮華經如來神力品第二十一

> The Lotus Sutra of the Wondrous Dharma, Chapter Twenty-One: The Buddha's Supernatural Powers

如來神力者。初勸新得記者。發願廣持。說提婆品。是教大會學佛求法。為弟子之道。上將囑累其經。於舊所化眾。說常不輕品。是教大會學佛說法。為師保之道。總照法師品。為弟子者。應視師如佛。以如來供養而供養之。為師保者。弟子於禮有所未盡。應以大慈悲為室。柔和忍辱為衣等。此教菩薩法。因緣本末究竟。可謂至矣。故此本即現神力囑累。完塔中佛欲以此妙法華經付囑有在之案。故曰如來神力品。照壽量品。諸佛師子奮迅之力一句。以所現神力。以師子奮迅狀故。然如來二字。該盡釋迦與分身諸佛。以俱現神力故。神力照經。則有十種。一廣長舌。上至梵世。二一切毛孔。放無數光。三一時攝百千歲。四謦欬彈指聲。遍三變淨土外之十方。五十方地震。六他方眾生。遙見此方依正生喜。七他方諸天。虗空中唱此方三寶依正之名。勸隨喜致禮。八他方眾生。遵其天命。稱禮興供。九供養之物。變成寶帳。覆諸佛上。十他方此方。通為一土。凡此皆諸佛之神力也。

> The Tathagata's spiritual powers: First, those who had newly received the prediction were encouraged to make vast vows to uphold the sutra. The Devadatta chapter teaches the great assembly who study the Buddha's teachings and seek the Dharma the way of being disciples. Next, as the sutra was about to be entrusted, the Buddha taught the great assembly who study the Buddha's teachings and expound the Dharma the way of being teachers and guardians, through the Never Disparaging chapter. The entire Teacher of the Dharma chapter shows that disciples should regard their teacher as a Buddha and make offerings to them as they would to the Tathagata. For teachers and guardians, when disciples are lacking in propriety, they should take great compassion as their room and gentleness and patience as their clothing. This teaches the Bodhisattva path, from beginning to end, in its causes and conditions — one could say it is complete. Therefore, this opening reveals spiritual powers and the entrustment, fulfilling the Buddha's intention within the stupa to entrust the Lotus Sutra of the Wondrous Dharma to someone. Thus it is called the Chapter of the Tathagata's Spiritual Powers. It corresponds to the line in the Life Span chapter: "the lion's perfect and fearless power of all Buddhas." Because the spiritual powers displayed are in the manner of a lion's perfect and fearless power. The two words "Tathagata" encompass Shakyamuni and all the emanation Buddhas, since they all displayed spiritual powers together. When the spiritual powers illuminate the sutra, there are ten kinds: First, the broad and long tongue extending up to the Brahma heaven. Second, all the pores emitting countless rays of light. Third, compressing a hundred thousand years into a single moment. Fourth, the sound of coughing and snapping fingers spreading throughout the ten directions beyond the thrice-transformed pure land. Fifth, the earth in the ten directions trembling. Sixth, beings in other lands seeing from afar the dependent and primary rewards of this land and giving rise to joy. Seventh, the gods of other lands proclaiming in the sky the names of the Three Treasures and the dependent and primary rewards of this land, urging rejoicing and homage. Eighth, beings of other lands following their heavenly mandate, paying homage and making offerings. Ninth, the offerings transforming into jeweled canopies covering all the Buddhas above. Tenth, other lands and this land becoming one single land. All of these are the spiritual powers of all the Buddhas.

爾時千世界微塵等菩薩至解說書寫而供養之。

> At that time, bodhisattvas as numerous as dust motes in a thousand worlds understood, explained, and copied it, offering it up in reverence.

爾時千世下。此諸菩薩。初雖精進。然不好在眾。住於下界。是心有所躭其靜趣者。及聞佛音聲。從地涌出。修敬後。但曰我等隨喜。未嘗發願廣持。及佛談久遠壽命。屬此經。分別大會功德。屬此經。一念隨喜。六根清淨。引常不輕之人。而證法師之功德。皆屬此經。末後佛復痛加勸勉。故始肯捨己所躭。從佛所囑。而發願廣說也。故曰我等於佛滅後等。究其願辭。處之廣狹。心之緩急。有兩不同於持品諸發願者。何則。藥王等雖各發願此方他方周旋往返十方持經。然奉佛命。不得佛心。故佛皆不放心瞑目而付囑也。惟此千世界塵眾發願。舉其處。則曰於佛滅後世尊分身所在國土滅度之處。是持經之處無量。擴乎其不止於周旋往返一佛滅度。後之十方世界也。以佛分身無量。世界亦無量故。舉其心。則曰我等亦自欲得是真淨大法。是持經之心。充乎其不同於八十萬億那由他諸菩薩言。我等敬信佛。悉忍是諸惡。惟願世尊。在於他方遙見守護。以畏惡求護。終是賴佛行事少。不得意多。見其抑損。或生其退屈也。惟此大眾。自欲得是真淨大法。則上不恃佛。下不畏眾。即佛不見護。亦自無怨。以自欲得是真淨大法故。故得其佛命。而愜其佛心。即現神力而囑累也。恐法難會。請以喻明。譬世人之有諸子。將受父之家業。各陳其志。於父有願但在家中管事。而不費家中之物者。此藥王等發願本土持經者。是也。有畏家緣𤨏屑。人情難浹。願往外面經營者。此諸新得記發願他方持經者。是也。有知家中外面。悉是父事。願內外總攝。不畏嫌疑。此八十萬億那由他眾。發願周旋往返十方世界持經者。是也。然尤不得其父放心瞑目。以交付囑累者。以此等雖不畏難往返十方。可謂具足勤忍矣。但尚推是父事。於己則莫過代父行事耳。如是則費有所不惜。而利有所不增也。若夫一子知父之家業悉是己有。乃我為子者。所當自欲得者。有無倚賴。全不恃父。不問內外小大。皆願管到。則父必知此子。既云家業。是自己欲得。必內不費本。外增其息。即有所出。必有所入。其父辛勤所得之產。得其人。有所交閣。身雖歿。而目始瞑矣。此千世界從地涌出之眾。發願欲自得真淨大法。受持讀誦此經者。是也。前云六萬恒河沙等菩薩。一一各領六萬五萬恒河等眷屬。今云千世界微塵等菩薩者。以彼師資沙數垓數單數。會其塵數。則有一小千世界之微塵多也。故前後敘異。

> At that time, the Bodhisattvas from a thousand worlds—though initially diligent—did not enjoy being among the crowd and preferred to dwell in the lower realms. Their minds were attached to the pleasure of quiet solitude. But when they heard the Buddha's voice, they emerged from the earth. After showing reverence, they merely said, "We rejoice in this," and did not make vows to broadly uphold the sutra. Later, when the Buddha spoke of his distant lifespan and the merits of this sutra for those in the assembly—how even a single moment of rejoicing purifies the six senses—he cited the example of Never-Disparaging Bodhisattva to demonstrate the merits of a Dharma teacher, all belonging to this sutra. At the end, the Buddha earnestly encouraged them again, and only then did they agree to set aside their own attachment and, following the Buddha's instruction, vow to expound the sutra widely. That is why they said, "After the Buddha's extinction, we shall..." Examining the wording of their vows—the scope of place and the urgency of mind—there are two differences from those who made vows in the "Chapter on Upholding." Why? Although Medicine King and others each vowed to travel back and forth in this realm and other realms throughout the ten directions to uphold the sutra, they were following the Buddha's command rather than the Buddha's heart. Therefore, the Buddha did not entrust the teaching to them with complete peace of mind. Only these Bodhisattvas from a thousand worlds, numerous as dust motes, made their vow specifying the place: "After the Buddha's extinction, in the lands where the World-Honored One's emanation bodies dwell and pass into extinction." The places for upholding the sutra are immeasurable—far beyond merely traveling back and forth to one Buddha's extinction in the ten directions. Since the Buddha's emanation bodies are infinite, the worlds are also infinite. As for their minds, they said, "We ourselves also wish to attain this true, pure, great Dharma." The mind for upholding the sutra is fully present—unlike the eighty trillion nayutas of Bodhisattvas who said, "We reverently believe the Buddha and endure all these evils. We only pray that the World-Honored One, being in another realm, will watch over us from afar." Seeking protection out of fear of evil ultimately means relying on the Buddha to act, with little sense of personal agency. Seeing themselves diminished, they might become discouraged. But this great assembly wished to attain the true, pure, great Dharma themselves. They did not rely on the Buddha above, nor fear the crowd below. Even without the Buddha's protection, they would bear no grudge—because they themselves wished to attain this true, pure, great Dharma. Thus they received the Buddha's command and satisfied the Buddha's heart, and the Buddha immediately displayed his spiritual power and entrusted the teaching to them. Since this principle may be hard to grasp, allow me to illustrate with a simile. Suppose a householder has several sons who are about to receive their father's estate. Each expresses their aspiration. Among them, one vows to manage affairs only within the home and not spend the family's resources—this is like Medicine King and others vowing to uphold the sutra in their own land. Another, fearing the trivialities of domestic affairs and the difficulty of harmonizing with people, vows to go out and do business—this is like the newly ordained Bodhisattvas vowing to uphold the sutra in other realms. Yet another understands that both inside and outside the home are their father's affairs and vows to oversee everything, inside and out, without fearing suspicion—this is like the eighty trillion nayutas of Bodhisattvas vowing to travel back and forth throughout the ten directions upholding the sutra. But still, their father cannot be fully at ease or close his eyes in peace to entrust everything to them—because although they do not fear hardship and travel throughout the ten directions, fully possessing diligence and patience, they still regard it as their father's business, seeing themselves as merely acting on their father's behalf. In this way, they may spend without regret, but their own benefit does not increase. But if a son understands that the father's estate is entirely his own—that as a son, this is what he himself should wish to attain—and relies on nothing, completely un-dependent on his father, asking not whether it is inside or outside, small or great, but vowing to manage it all—then the father knows that this son, having said the estate is what he himself wishes to attain, will not waste the principal inside nor fail to increase the interest outside. Whatever goes out will surely come back in. The father's hard-earned property has found the right person to hand it to with confidence. Though his body may pass, his eyes finally close in peace. This is like the assembly from a thousand worlds emerging from the earth, vowing to attain the true, pure, great Dharma themselves and to uphold, read, and recite this sutra. Earlier it was said that Bodhisattvas numerous as the sands of sixty thousand Ganges Rivers each led retinues of sixty thousand, fifty thousand, and so on Ganges Rivers. Now it says Bodhisattvas numerous as the dust motes of a thousand worlds—combining the teacher-disciple counts of sand and quintillions, the total comes to the dust motes of one small thousand-world system. Thus the earlier and later accounts differ in their reckoning.

爾時世尊於文殊師利等至通達無礙如一佛土。

> At that time, the World-Honored One, for Manjushri and the others,<note>reaching</note> throughout without obstruction, as in a single Buddha-land.

此節經家敘置。佛以十種神力囑累也。爾時下。謂佛欲以此經付囑本土之眾。故於文殊等舊住本土眾前。現大神力也。云舊住者。顯上行等從地涌出六萬恒沙等眾。皆是新住此界者。何則。如文殊在過去二萬日月燈明佛。最初一佛法中。為妙光法師。教化八王子。其第八子。名然燈佛。釋迦於然燈佛。始發大心。如是則知妙光之時。釋迦尚未知名姓。故稱文殊等。為舊住娑婆世界之者宿也。出廣下。大神力現於舌相。舌在佛口。不過尺寸。出之則廣長。至於梵世。豈止覆面哉。凡人不妄語。則感舌長舐鼻。今佛出此。見說此經。授記聲聞成佛。若因緣譬喻果報等言。皆是真寶也。一切毛孔下。神力現於身相。身有無量毛孔。孔有無量光。光有無量色。皆徧照十方世界也。舌相約竪言。故云上至等。身相約橫言。故云遍照等。其寶互現也。以三變淨土廣大之世界。舊住新集無邊之聖眾。無前後左右。佛一舌一身。無不悉見。其神力寧不大乎。此所謂佛身充滿於法界。普現一切羣生前也。以上敘釋迦一佛之神力也。眾寶下。敘釋迦分身諸佛之神力也。此為諸佛師子奮迅之力者。師子獸中王。性喜繡逑。雌雄戲舞之時。長出其舌。舉身毛色皆現金光。觀者無前後左右。一時俱見首在己前。此師子之奮迅狀也。諸佛法中王。性喜妙法。今因付囑此經。現其舌相身相奮迅之狀如之。故取喻言。而結證法師品我爾時為現清淨光明身之案。釋迦牟尼佛下。牒佛與分身諸佛。正現二種神力時。不唯橫竪界廣。亦經歲久時長也。故云滿百千歲。問佛壽止得八十。如何一時云滿百千歲。答黃粱一夢。生平事業悉完。況佛神力。攝長為短。延促一際。可思議乎。然後下。敘佛與分身諸分。現身相神力也。攝收也。對上出廣長之出字言。聲欬收舌相。入口之聲。俱共下。佛與分身諸佛。初舌相出時。手各結印。故今收舌。則印解。而左右手各彈指出聲也。是二下。謂聲相神力。亦互徧十方界也。以是觀之。則三變淨土外。尚有十方諸佛世界在。蠢爾眾生。執一己所有。欲大於人。何其隘哉。故造字者。以自大為臭也。地皆下。地震有二緣。一見無情器界妄結。今欲發真歸源。故震。一欲三變土外眾生。見我娑婆主伴依正。通為一界。俾發願往他方世界持經者沒處去也。故震。其中眾生下。謂彼十方有情。初被我法二障所障。雖同佛與分身諸佛一處。有眼不見。今得佛神力震開聾瞽。見佛願力所成十方諸佛主伴之多身。及見佛慧力所成三世諸佛過現之一身也。此所謂隨緣赴感靡不周。而恒處此菩提座。以上敘彼見此一體三寶中。依正分明之佛寶也。以見下。見一體三寶中。不離佛左右之僧寶也。既見下。應知彼十方佛土之眾。皆是前變土時。所移置之天人。及許說時。五千退席之慢眾。初因懷增上慢。被障所障。不得見此法會妙境。壽量品所謂以諸神通力。令顛倒眾生。雖近而不見也。至上品。既敘佛因中。為常不輕菩薩時。尚不宿嫌於增上慢人。況今成佛果上。反有退席移置者。終不令見耶。故以神力加被令見也。壽量品所謂令其生渴仰。因其心變慕。時我及眾僧。俱出靈鷲山也。是退席移置者。無心希寶。自然而至矣。故曰皆大歡喜等。即時諸天下。敘彼十方佛土之眾。又承諸天力。得聞此土一體三寶中依正之名。及法寶名也。過此下。教知此土依報之名。是中下。教知此土正報法主之名。今為下。教知此土法主為法臣所說之經名。此與譬喻品身子授記時為諸聲聞說大乘經等五句。相照應。汝等下。教隨喜其法。亦當下。教供養其佛。皆諸天教者。結證法師品我時廣遣天龍等為其集聽法眾之案。彌勒所謂佛名聞十方廣饒益眾生。是也。彼諸下。敘彼土眾生遵天命而禮念佛也。以種種下。遵天命而興供養。以表深心信解也。彌勒所謂一切具善根。以助無上心。是也。所散諸物下。心通法變。乃佛與分身諸佛等。大慈悲心為室。柔和忍辱為衣之所感。故散物皆合成寶帳。覆葢佛上也。于時十方下。初佛三變淨土。猶多移置人天。今既容退席移置者。見聞禮敬。則退者進。而移置者元不曾動。故十方世界通達無礙。如一佛土。吾佛多寶佛分身佛願心滿。而法報化三身。宛然一體也。凡聖土方便土實報土。同一寂光。無彼此色相可見也。華嚴經云。若有欲識佛境界。當淨其意如虗空。遠離妄想及諸取。令心所向皆無礙。杜順偈云。若人欲會真空理。身內真如還徧外。情與無情共一體。處處皆同真法界。皆此義也。妙法談至此佛神力現至此。無鍼鋒處不是佛法身充滿。無微塵孔不是佛淨土完全。知此見此。謂之開示悟入佛之知見也。一大時教。何有奇特如此。吾信法華經。真為諸經中之王矣。

爾時佛告上行等菩薩大眾至諸佛於此而般涅槃。

爾時等者。上節神力云。於文殊等者。以文殊師利等八萬大士。往劫各有本所事之佛。各受過本佛之囑累。如文殊為日月燈明佛弟子。藥王為日月淨明德佛弟子。皆有囑累之文。皆非釋尊所化弟子。乃舊住此界之耆宿。故現神力。非耆舊不足以證。此節以智力囑累。而告上行菩薩等者。上行等是釋尊所親化適嗣故。經非親法嗣。不足以累也。諸佛神力下。牒上節神力之大也。若我以是下。謂此經功德智慧之力深也。以要下。謂上所現廣大神力。既不能盡此經之囑累。當攝廣大。以從要略明之也。如來一切所有之法者。指如是相性體力作因緣果報本末究竟等一大事因緣佛知見之心法言也。如來一切自在神力者。指眉間光照東方。現塔變土。出多寶。集分身。接眾住空。涌眾於地。六十小劫如半日。乃至上品聲色二相。使彼見此。合界為一。一大事因緣佛知見之心力。是也。如來一切秘要之藏者。指為二乘授顯記說。昔所得小果非真。又說一切聲聞內秘外現。提婆為師。龍女成佛。如來久已成道。壽量無邊。皆一大事因緣佛知見之心要也。如來一切甚深之事者。指大通佛時。為十六王子。威音王佛時。作常不輕比丘。皆一大事因緣佛知見之心事也。皆於下。謂以上所詮。皆載此七卷能詮文中。宣示顯說。無毫忽隱覆也。是故汝等下。勸當機為六種法師。如法修之於心也。所在國土下。勸當機為六種法師。敬持法之人。敬有法之地。皆應起塔而表顯也。經卷住處。七項分別。一園。二林。三樹。四僧坊。五俗舍。六殿堂。七山谷曠野。所以下。徵釋。人及處皆起塔供養者。以其處即菩提場。其人即佛。在菩提場成佛。轉法輪。般涅槃。為大事也。

爾時世尊欲重宣此義而說偈言。

諸佛救世者住於大神通至不可得邊際。

長文三節。此頌初二兩節。諸佛下。謂諸佛因救世而住。神通因悅生而現神力也。舌相下。正明神力無量之相。為求下。正明悅生。謂因悅求佛道之眾生。而尺寸之舌。上至梵世丈六之身。放無數光。皆世間希有事也。以上頌色相之神力。諸佛聲欬下。頌聲相神力。謂口指之聲。聞于十方無量之地。六種震動者。是諸佛歡喜。上行等菩薩。諸佛滅後。能持此經。現此聲相無量之神力也。囑累下。謂諸佛所以現無量神力者。一則為囑累其經。一則為讚美持經之人。雖無量劫以神力讚美持者功德。皆不能盡也。是人下。申明所以許大神力。多劫讚美不盡者。以持經者功德。無邊涯無窮盡。如十方之虗空也。

能持是經者則為已見我至決定無有疑。

此頌第三節也。初能持下六句。謂持經者見經。即見三世十方諸佛。及佛所教化諸菩薩也。次能持下八句。謂持經者。不唯見佛菩薩而已。即令十方三世諸佛生歡喜。又於十方三世佛前。即見即供養已。諸佛坐下十句。謂持經者不唯見佛供佛。令佛歡喜而已。即諸佛於菩薩場中。所得秘要之法自己亦不久而證得。以成自覺也。又於諸佛所說。諸法與義。名字言辭。歡喜樂說。以成四無礙辨。成覺他無窮之益。如風在空中。無敢障礙也。於如來下十句。謂持經者因得四辨。如風無礙。故於滅後。凡佛所說諸經因緣之來端。次第之章句。無不隨義而說。皆如實相也。又如日月之光明。能滅眾生長夜之暗。一動一靜。皆教無量菩薩。究竟住於一乘。為自覺覺他覺行圓滿也。是故有智下。總上義以勸持。此完寶塔品諸偈文案。