---
title: "法華統略 · 釋安樂行品第十四"
description: "法華統略是中國隋唐時期高僧吉藏撰寫的對《妙法蓮華經》的注疏。吉藏作為三論宗的集大成者，該書誕生於南北朝佛教義學興盛、諸師競相注釋《法華經》的背景下。其主要內容是運用中觀學派的般若思想和三論宗的二諦、八不中道等核心教義，系統闡釋《法華經》的深層義理，尤其著重於會通諸經、判釋教相，並開顯一乘真實的佛果境界。此注疏代表了三論宗對《法華經》的權威解讀，在佛教思想史上具有重要地位，是研究中國佛教宗派思想與法華學發展的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cmcziejoj00aql104kjqvg3um"
---

### 安樂行品

玄意及來意，如本疏。又上來明一法、一人、一土，皆是借一破異。若異病雖除，更封於一，一復成病，便不得安樂。此五句皆是執病，不與道相應，為五見所纏。今能心無所依，諸見皆淨，與道相應，始是安樂。又釋迦佛及十方佛有體、用二門，昔非同非異，作於異門；今非異非同，作於同門。若執此同、異，皆與理隔；若因此同、異，悟非同、異，始是妙法，方是安樂。又此品來者，上標乘、標度，今釋乘、釋度。標乘者，乘是寶乘，直至道場；標度者，度五百由旬。今明若依四行，則五百可越，一場便到，故是釋也。又此品來者，明懺悔、斷惑、坐禪、行道之要也。懺悔者，罪從妄心生，能生之心既妄，所生亦妄，事中懺悔還是妄耳。但借其輕妄以除重妄，故妄根未拔。此品明實相觀，實相之境既實，所生之觀亦實，故以實除妄，故妄便息，名實懺悔。斷煩惱者，無始來動，心若不除，墮凡夫、二乘，便起有所得心取相。今得實觀，此三自寂，前念觀為無礙，後念觀為解脫，故煩惱清淨。言坐禪者，凡夫、二乘有所得，生心動亂，得實相觀，斯事皆寂，即第一義。禪亦如斯而行，即是行道。又得如實觀，眾行具足，無慳，即檀遮，非為戒。餘類爾。

又說此品者，上來明持經，今辨持經，如一一行中各明果報。又下嘆夢覺安樂等生起四行，第一畢竟空行正明菩薩妙於淨觀，餘三行教菩薩外巧於涉動。菩薩內得實相觀，外為物弘經，凡對四境以三行治之。言四境者：一、劣己境；二、勝己境；三、小乘境；四、大乘境。劣己境者以無慢行治之，勝己境者用無嫉行治之，小乘境者則起悲心，於大乘境起於慈行，故用三行對於四境便得安樂。又菩薩內外兩病，無始世來取相有得惱，惱名內病，初行治之；外有四境，餘三行治之。初行又有二：前明方便觀，次正體觀。住忍辱地者，一於窮惡之世弘極善道，理教相違必多魔事，宜須行忍。又始行人久習凡夫二乘有所得煩惱，此名為病；今欲行無所得觀，即是服藥。夫論服藥必動諸病，宜應覺知須忍也。柔和善順者，不令他惱，是故柔和。他若來惱，巧須將順。菩薩知是顛倒狂人，故將忍心。不驚之者，邪正二形，邪正兩教。菩薩見聞，不應驚動。設見普賢，亦須安心。魔尚作佛，況普賢邪？但須觀其所說，與實相應即受。若不與實相應，即須廻魔到實相內。論云：自知不隨他寂滅，又復於法無所行。第二正體觀，有二義。今前明兩義，次融會之。兩義者，無戲論。也初辨虗實兩冥，緣觀俱寂，名行處。初於法無所行，謂不行虗妄四句，而觀諸法實相，即是行絕四句實相觀。此初歎意也。亦不行者，亦不行實相觀也。小品云：如來所得法，無實無虗。大品云：菩薩不行真實法，亦不行無真實法。即其事也。不分別者，上求虗實兩冥，今緣觀俱寂，不見境智能所照，及能發所發。境為所緣，境為能發，智為所發。智度論云：緣是一邊，觀是一邊。離此二邊，名為中道。

次依後偈及正法華釋。此文從初至亦不行，辨法無生觀。故後偈云：又復不行上中下法、有為無為、實不實法。故知辨法無生。不分別者，明眾生無生觀。故後偈云：亦不分別是男是女。即其事也。所以辨法無生，後明人無生者，有兩義：一者、今是說門，從深至淺，故前除法，次泯於人。二者、前淺後深，修行次第。前正辨法空，後破人者，辨無觀主，即是泯觀。故下半偈云：不得諸法，不知不見。即證也。然生法兩緣觀俱寂，此中說為行處。涅槃中用為聖行，有四諦、二諦、一諦。無諦無論，今文具之。見虗實緣觀，即是邪觀，名集諦。集諦感苦，即是苦諦。若了虗實緣觀本自不生，故虗實滅，名為滅諦。如斯了悟，即是道諦，故具四諦也。二諦者，於顛倒人有虗實緣觀，名世諦。於菩薩即畢竟空，為第一義，故具二諦。一諦者，緣觀本不生，故無苦集；今亦不滅，故無滅道，即一諦也。有多故有一，多無故一亦無，即無諦也。又此文即佛性隱顯義也。有緣觀故，佛性即隱也；緣觀俱寂故，佛性顯也。

釋近處與上意者，前明虗實兩冥，緣觀俱寂，故為深。今但寂緣，未明泯觀，所以為淺。今文正辨菩薩作二諦觀者，欲離惡父母，求善父母。離惡父母者，無始來貪愛為母，無明為父，受六道生。今欲別此父母故，學二諦觀。學第一義，發生正智；學世諦觀，生於後智。二慧具故，法身便成。二諦是佛法大宗，迷悟根本，不可不知。但此義難明，釋之多謬也。今依龍樹中論四諦品云：一切法本性空，於凡夫顛倒謂為有，名世諦。諸賢聖真知顛倒性空是實，於聖是第一義。故涅槃云：一切世諦，於如來是第一義諦。亦應云：一切第一義，於凡為世諦。問曰：無四於凡四，有四句起不？答曰：於凡謂起，理實不起。以實不起故，無六道起，亦無二乘起、九道起，亦無無起，乃至四句。問曰：為觀令不起，為本不起？答曰：本不起。故經云：諸法從本來寂滅相。中論亦云：諸業本不生，以無定性故。問曰：四句本不起，於凡心外有四句境起不？答曰：細觀論文，於凡心外有四句境起，心外實無四句境。故百論云：心想言有炎中水，炎中實無水起。攝論明幻等八喻亦同。問曰：心外無四句起，今四句息，心亦息不？答曰：心謂四句，即是心作。故一切經論皆是破心想，不破四句法。故淨名經云：但除其病，不除其法。問曰：心外無四句境，有此想心以不？答曰：能想如所想。四句既本來無，能想之心亦空。故普賢觀經明十方諸佛同令行者觀心畢竟空不生。問曰：十方佛何故勸觀無心？答曰：從心謂有四句。如此觀心不生，有何可示？問曰：凡夫無四句，謂有四句。聖人何故說四句？答曰：隨俗故說，欲令因四悟本無四。問曰：凡夫無四，謂四聖。隨凡說四，有四句起教不？答曰：凡四尚不起，聖四寧有？凡四不起，故本無六道。聖四不起，亦無三乘界，故不增有六道可化。亦無三世佛出，亦不吐一言。故像法決疑經云：從初得道乃至涅槃，不度一人，不說一教。

> The explanation of "Near-Place" and "Upper-Mind" is as follows: The earlier teaching clarified that both emptiness and existence are dissolved, and that both conditions and contemplation are stilled—this is what is meant by "deep." Now, it merely stills conditions without fully eliminating contemplation, so it is considered "shallow." This text specifically discusses Bodhisattvas practicing the contemplation of the Two Truths in order to abandon evil parents and seek good parents. Abandoning evil parents means: since beginningless time, craving has been the mother and ignorance the father, causing rebirth in the six realms. To part from these parents, one studies the contemplation of the Two Truths. By studying the Ultimate Truth, one gives rise to true wisdom; by studying the Conventional Truth, one gives rise to acquired wisdom. When both wisdoms are complete, the Dharma body is realized. The Two Truths are the great foundation of the Buddha's teaching and the root of confusion and awakening—they must not remain unknown. However, this meaning is difficult to understand, and many explanations have been mistaken. Now, following the \*Middle Treatise\* by Nāgārjuna in the chapter on the Four Noble Truths, it states: All phenomena are inherently empty. In ordinary beings, due to delusion, they are perceived as existent—this is called conventional truth. The noble sages truly understand that the emptiness of delusion is reality—this is called ultimate truth for them. Thus, the \*Nirvāṇa Sūtra\* says: "All conventional truths are, for the Tathāgata, ultimate truths." It should also be said: "All ultimate truths, for ordinary beings, are conventional truths." Question: Since there are no four statements in relation to ordinary beings, do the four statements arise from ordinary beings? Answer: In ordinary beings, they are perceived as arising, but in reality, they do not arise. Because they do not truly arise, there is no arising of the six realms, no arising of the two vehicles, no arising of the nine realms, and no arising of non-arising—this extends to all four statements. Question: Is it through contemplation that we cause them not to arise, or are they originally non-arising? Answer: They are originally non-arising. Thus, the sūtra says: "All phenomena are inherently tranquil and extinct." The \*Middle Treatise\* also says: "All karma is originally unborn because it lacks a fixed nature." Question: Since the four statements are originally non-arising, do these four statements arise as external objects in the mind of ordinary beings? Answer: A careful examination of the treatise shows that, although they appear as external objects in the mind of ordinary beings, in reality, there are no four statements outside the mind. Thus, the \*Hundred Treatise\* says: "The mind imagines and says there is water in a mirage, but in the mirage, there is actually no water arising." The \*Compilation of Teachings\* explains this using eight metaphors, such as illusions. Question: Since there are no four statements arising outside the mind, if the four statements cease, does the mind also cease? Answer: The so-called "four statements" are nothing but constructs of the mind. Therefore, all sūtras and treatises are aimed at eradicating the mind's constructs, not at eliminating the four statements themselves. Hence, the \*Vimalakīrti Sūtra\* says: "Only remove the illness, not the phenomenon." Question: Since there are no four statements as objects outside the mind, does the mind that conceives of them exist? Answer: The conceiving mind is just like what it conceives. Since the four statements are originally non-existent, the conceiving mind is also empty. Thus, the \*Samantabhadra Contemplation Sūtra\* states that all Buddhas of the ten directions instruct practitioners to contemplate the mind as ultimately empty and unborn. Question: Why do the Buddhas of the ten directions encourage contemplation of the non-existence of mind? Answer: Because from the mind arises the perception of the four statements. When such contemplation reveals that the mind is unborn, what is there to point out? Question: Ordinary beings, who lack the four statements, falsely perceive them as existing. Why then do the sages speak of the four statements? Answer: They do so for the sake of convention, intending to lead beings to realize that, through these four statements, there are ultimately no four statements. Question: Ordinary beings, who have no four statements, falsely perceive them. The sages, conforming to ordinary beings, speak of the four statements. Does this then give rise to a teaching of four statements? Answer: If the four statements of ordinary beings do not truly arise, how could the sages' four statements arise? Since the ordinary four statements do not arise, the six realms are fundamentally non-existent. Since the sages' four statements do not arise, there are also no realms of the three vehicles, and thus there is no increase in the existence of six realms to be saved. There is also no appearance of Buddhas of the three times, nor the utterance of a single word. Hence, the \*Image Dharma Decision Sūtra\* says: "From the time of enlightenment to nirvāṇa, not a single being is saved, and not a single teaching is spoken."

釋文觀一切法空如實相者，觀一切法空，明菩薩見空義如實相，見不空義但觀於空，此與二乘不異，不名智者見空及以不空行中道也。不顛倒者，離邪觀也。不動者，安住實相不動，明正觀也。不退者，內惑不能壞也。不轉者，外緣不能轉也。如虗空者，上是法說，今弘喻如中論及智度論，明虗空絕四句也。無所有性者，上法譬辨空似如破法，今明本性空也。一切言斷者，上明心境絕，此辨言語斷也。不生不出不起者，無六道因故，果不從六道業因生；無六道煩惱緣故，六道果不從緣出。六道果不起，故云不起。無有六道外名亦無內相，故云無名無相。無所有者，明向是實說非為權教，無量已下亦不可尋求。但以因緣有下，明世諦觀。菩薩知六道常四絕名第一義，失於緣四絕常六道名世諦。從顛倒生故說常樂者，上明菩薩知二諦，今明眾生不知世諦，是因緣故橫計有常樂。問曰：何故不明眾生不知第一義？答曰：眾生尚不知世諦，云何得知真諦？

> When contemplating that all phenomena are empty and align with true reality, observing the emptiness of all phenomena reveals that a bodhisattva understands emptiness in accordance with true reality. Seeing not just emptiness but merely observing emptiness is no different from the approach of the Two Vehicles—this does not constitute wisdom. The wise one sees both emptiness and non-emptiness, practicing the Middle Way. \*\*Not inverted\*\* means being free from distorted views. \*\*Unshakable\*\* means abiding steadily in true reality, signifying correct insight. \*\*Non-regressing\*\* means internal delusions cannot destroy it. \*\*Unchanging\*\* means external conditions cannot alter it. \*\*Like empty space\*\*—above was the doctrinal explanation; now a metaphor follows, as in the \*Middle Treatise\* and the \*Great Treatise on Perfection of Wisdom\*, clarifying that empty space transcends the four propositions. \*\*Having no inherent nature\*\*—above, the dharma and metaphor analyzed emptiness as a method of refutation; now it reveals original emptiness. \*\*All speech ceases\*\*—above, mind and objects were silenced; here, verbal expression ends. \*\*No arising, no emergence, no manifestation\*\*—because there is no cause of the six realms, no effect arises from karmic causes; because there are no afflictions of the six realms, the effects of the six realms do not emerge from conditions. Since the effects of the six realms do not manifest, it is said there is no manifestation. There is no external name for the six realms and no internal mark, thus said to be \*\*nameless and markless\*\*. \*\*Having nothing\*\* indicates that what has been stated is true teaching, not provisional. From "immeasurable" onward, it cannot be sought. But the phrase \*\*yet through causes and conditions there is\*\* explains the conventional truth perspective. Bodhisattvas know that the six realms are ever free from the four propositions—this is the ultimate truth. When that freedom from the four propositions is misunderstood as the eternal six realms, this is the conventional truth. \*\*Because it arises from inversion, it is said to have eternal joy\*\*—above, the bodhisattva's knowledge of the two truths was explained; now it shows that sentient beings, not understanding the conventional truth, mistakenly cling to eternal joy due to causes and conditions. Question: Why is it not explained that sentient beings do not understand the ultimate truth? Answer: Sentient beings do not even understand the conventional truth—how could they understand the ultimate truth?

釋偈又復不行上中下法三意：初偈明法無生觀，次半偈明人無生觀，後半明境智法無生俱寂。初泯昔法下中上即三乘，又人天為下、二乘為中、大乘為上。次半泯今，初泯上身權實故不見為無為，次泯上權實也。次半明不見男女者，泯今昔教所被人，即不見三乘人，亦不見一乘菩薩人也。不得諸法下泯境智也。二無生理為境，二忍為智，生法既忘境智便俱寂也。無有常住者，不見此身是常，亦不見是無常，故離常無常二邊為正觀也。又不見涅槃常，亦不見生死無常，亦是中道觀。

> An explanation of the verse: The verse does not dwell on the higher, middle, or lower teachings. The first part of the verse describes the insight that all phenomena are unborn (have no inherent arising). The second half-line describes the insight that the self (or person) is also unborn. The last half-line shows that both the object of wisdom (the realm of truth) and the wisdom itself are unborn and utterly still. The first part negates past teachings of lower, middle, and higher — that is, the three vehicles. Here, "lower" refers to humans and heavenly beings, "middle" to the two vehicles (listeners and solitary realizers), and "higher" to the Great Vehicle (bodhisattvas). The second part negates the present. The first half of it negates the provisional and true bodies of the teacher, so that we no longer see anything as conditioned or unconditioned. The next half negates both provisional and true teachings. The next half-line says we do not see "man" or "woman." This negates the beings taught in past and present teachings — that is, we no longer see practitioners of the three vehicles, nor even bodhisattvas of the one vehicle. "When no phenomena are obtained" negates both the object of wisdom and wisdom itself. The principle of no-self in persons and no-self in dharmas is the object; the two kinds of patient endurance (dharma-kṣānti) are the wisdom. Since person and dharmas are both forgotten, wisdom and its object become still together. "There is nothing permanent" — we do not see this body as permanent, nor as impermanent. Thus we transcend the two extremes of eternalism and nihilism, which is right insight. Furthermore, we do not see nirvāṇa as permanent, nor saṃsāra as impermanent — this is also the Middle Way.

顛倒分別下，敘失，即明今昔倒不倒義。法華教不到者，判昔有二倒，謂三乘異倒及佛身無常，今一乘及佛常為不倒，二至此品今昔俱倒。昔倒如向。今明八倒者，乘權實有四倒，謂決定有一、決定無三，此有無二倒。又一定實、三定虗，即虗實二倒也。於法身亦四決定，唯有法身定無應化身，此有無二倒。法身定實、應身定虗，故有四倒。故經云：顛倒分別是有無、是實非實、是生滅也。問曰：上佛自作此說，今云何倒？答曰：佛借一以破三、三除一，捨假脩以斥短，短息而常消，即領佛智耳。今捨三著一、捨無常著常，又道非三一而執三一，與道相翻故名為倒。又分別有無者，若決定二我為非、二無我為是，世諦定有、真諦定無，皆是顛也。在閑處攝心者，出息倒之方，若三病息，一病生者，用三破之：一、用相待門破之，無三可待，即無一也；二、用實相門破之，實相絕一異等四句，云何存一耶？三、用名字破之，既名為倒，即知非有，若其實有，不名不為倒也。故下云不生不出，不生者顛倒，本不曾生乘權實四倒，既作此破，身四亦爾。釋第二、離慢行，正為一乘。菩薩既妙解今昔倒不倒竟，多起心謂己為得，乖道者為失，以有得失，自舉陵他，內有此意，外生是非，故令離之。諸餘法師者，雖作大乘，作大乘學者，有異小之大，異大之小，二有所得，執定常等。如上八倒者，雖知其失，不得起輕心，及自恃於聲聞人，上令於大乘人用心法，今令於小乘人用心法。

> Under deluded discrimination, one describes loss, which clarifies the meaning of what is inverted and what is not in the past and present. For those to whom the Lotus Sutra's teaching had not yet reached, it is judged that in the past there were two kinds of inverted views: the view that the Three Vehicles are different, and the view that the Buddha's body is impermanent. Now, the One Vehicle and the permanence of the Buddha are considered non-inverted. However, at this chapter, both past and present are inverted. The past inverted views are as described above. Now, regarding the eight inverted views: In terms of the provisional and real aspects of the Vehicle, there are four inverted views: the certainty that there is one, and the certainty that there are not three—these two are the inverted views of existence and non-existence. Also, the certainty that one is real and three are false—these are the inverted views of falsity and reality. Regarding the Dharma body, there are also four certainties: that there is only the Dharma body and no manifested body—these two are the inverted views of existence and non-existence. The Dharma body is certainly real, and the manifested body is certainly false—thus there are four inverted views. Therefore, the sutra says: "Deluded discrimination is about existence and non-existence, about what is real and what is not real, about birth and extinction." Question: The Buddha himself made these statements above; how can they now be considered inverted? Answer: The Buddha used the One to break the Three; when the Three are removed, the One also disappears. He used the provisional cultivation to refute the short; when the short ceases, the notion of permanence also vanishes. This is to comprehend the Buddha's wisdom. Now, one abandons the Three and clings to the One, abandons impermanence and clings to permanence. Moreover, the Path is neither three nor one, yet one clings to three or one. This turns against the Path, hence it is called inverted. Furthermore, regarding the discrimination of existence and non-existence: If one is certain that the two self-views are wrong and the two selflessnesses are right, certain that conventional truth exists and ultimate truth does not exist—all these are inverted. For one who concentrates the mind in a quiet place, this is the method for reversing the deluded views. If the three ailments subside but a single ailment arises, use three methods to break it: First, use the gate of relativity to break it—if there is no "three" to be relative to, there is no "one." Second, use the gate of ultimate reality to break it—ultimate reality transcends the four propositions of oneness, difference, etc.; how can "one" be maintained? Third, use the gate of names to break it—since it is called "inverted," we know it is not truly existent. If it were truly existent, it would not be called "inverted." Hence, the text below says: "Neither born nor produced." "Not born" means that the inverted views—such as the four inverted views regarding the provisional and real aspects of the Vehicle—were never actually born. Having broken them in this way, the four inverted views regarding the body are also dealt with similarly. Explanation of the second: "Departing from arrogance and practice" is precisely for the One Vehicle. Once bodhisattvas have skillfully understood the inverted and non-inverted views of past and present, they often develop the mindset that they themselves have attained, while those who deviate from the Path have lost. Due to this sense of gain and loss, they elevate themselves and look down on others. With this inner attitude, they create external disputes. Therefore, they are instructed to depart from it. As for "other Dharma teachers": Even those who study the Great Vehicle, there are those who are different from the Small Vehicle yet attached to the larger, and those different from the Great Vehicle yet attached to the smaller. These are attached to the duality of attainment and are fixated on certainties and permanence—like the eight inverted views mentioned above. Although one recognizes their fault, one must not develop a contemptuous mind or be self-conceited toward the Hearers (Śrāvakas). Above, one was instructed regarding the method of relating to practitioners of the Great Vehicle; now, one is instructed regarding the method of relating to practitioners of the Small Vehicle.

長行中有二：初離過行，二習德行。偈二：初頌習德，次頌離過。各四：初四者，一外淨，二內淨，三說法淨，四問答淨。文易知。離過四者，一離嬾墮，二離懈怠，三離憂令慈心起行。次離貪發大誓願，前明離過果，次明習德果。文易知。第三行前因後果，因中二：前離過，次習德。各三：初三者，初明內德無諂嫉，二外不惱人，三不戲論法。文易知。習德三者，初下有所愍，三上有所敬，三解法之方。三果易知。

> The main prose has two parts: first, on abandoning faults, and second, on practicing virtues. The verse also has two parts: first, it praises practicing virtues, and second, it praises abandoning faults. Each part contains four sections. The initial four are: (1) external purity, (2) internal purity, (3) purity in teaching the Dharma, and (4) purity in question-and-answer discussions. This is easy to understand. The four sections on abandoning faults are: (1) abandoning laziness, (2) abandoning negligence, (3) abandoning worry to cultivate a compassionate mind and take action, and (4) abandoning greed by making great vows. The first part describes the result of abandoning faults, while the second part describes the result of practicing virtues. This is straightforward. In the third practice, cause comes before result. The cause is divided into two parts: first, abandoning faults, and second, practicing virtues. Each has three sections. The initial three describe: (1) inner virtue free from flattery and jealousy, (2) not harming others externally, and (3) not engaging in frivolous debate about the Dharma. This is easy to understand. The three sections on practicing virtues are: (1) compassion for those below, (2) respect for those above, and (3) understanding the methods of the Dharma. The three results are straightforward.