---
title: "大部妙玄格言 · 玄義第四"
description: "《大部妙玄格言》由宋代高僧善月所著，是佛教天台宗的重要典籍之一。善月作为南宋天台宗代表人物，继承并发展了智顗大师的思想，致力于弘扬天台教观。该书以格言形式阐释天台宗核心教义，涵盖止观双修、一念三千等理论，强调圆融中道的修行理念。其内容精炼深邃，融合了经论要义与实修指导，对后世天台宗发展影响深远。作为宋代佛教思想的重要文献，该书不仅体现了天台哲学的成熟形态，也为研究中国佛教史提供了珍贵资料，在汉传佛教典籍中具有不可忽视的学术价值与实践意义。"
url: "https://rushiwowen.co/en/r/cmczikr0s014vl1048gczsyeg"
---

### ○玄義第四

玄四廿三通明禪，即根本淨禪三品之一。為定慧性等者，說是通明觀法，其深細能發無漏。故持樂之文云，分別諦觀出入息等，此觀息也。身本不有，下至四微，一一非身，觀身也。觀身由心，心由緣起等，觀心也。如是觀成之相，既不三性別異，亦不得一相。不一不異，則不得一切法，豈非空乎。所以內證真空，知世間天文地理，與身相應。昔人所謂反身而誠，樂莫大焉者，即有此理。況能因是破惑證真，得三乘涅槃乎。故知此法至簡且要，苟能修契，何妙如之。然不可謂之易，亦不可謂之難，顧力行如何耳。

玄四廿九無色界色，論計不同。今玄斷云：當知小乘明義，即有兩意，無可論者。但毗曇以無漏緣通於九地，故道共戒通至無色。此色有遮止之用，故得色名。大經云：無色界色，非諸聲聞所知。此以三諦妙色為言，故非彼所知。凡大經有於諸法從極言者，莫不皆云爾也。

> <note>Xuan 4, 29</note>Regarding the "form in the formless realm," there are different interpretations. In this context, we conclude: According to the Small Vehicle teachings, there are two meanings, neither of which is worth debating. The Abhidharma holds that unconditioned good (anāsrava) pervades all nine stages of existence, so the precepts that arise alongside enlightenment (dào gòng jiè) extend into the formless realm. Because this form has a restraining function, it is still called "form." The Great Nirvana Sutra says: "The form in the formless realm is not something that voice-hearers (srāvakas) can know." This refers to the wondrous form of the three truths—and thus it is beyond their comprehension. Throughout the Great Nirvana Sutra, whenever it speaks of absolute reality among all phenomena, it does so in this way.

玄四卅一心性之言，不易區別。今以心為自性，所謂性一切心是也。故心之極，必本於性者，實性也。能觀心性，名為上定。是心與性，一而已矣。故一切法，無不由心而具，從心所心。所以此心，攝一切法，如如意珠，葢其本一也。惟其本一，故一切法，無非法界。一切法趣禪，禪外無餘，造境即真。一色一心，無非中道，皆此理也。所謂出世間上上禪，即首楞嚴本性健相，達禪實相等，皆即此性也。而籤云：使第九禪，愛味心修，便成有漏。此說得在。法無自性，唯心而已。但恐愛味心修，不到此禪。到此禪者，又豈得有愛味心邪？更試詳之。

> <note>Xuan Four Thirty-One</note>The words about "mind-nature" are not easy to distinguish. Now, we take the mind as the inherent nature—that is, the "nature of all mind." Therefore, the ultimate source of the mind must be rooted in nature, which is true nature. Being able to contemplate this mind-nature is called supreme concentration. In truth, mind and nature are one and the same. Thus, all phenomena arise from and are complete within the mind, proceeding from the mind itself. This mind encompasses all phenomena, like a wish-fulfilling jewel, because their fundamental essence is identical. Since their essence is one, all phenomena are nothing other than the realm of reality. All phenomena merge into meditation; there is nothing outside meditation. When you construct an object of focus, it becomes true reality. Every color, every mind, is nothing but the Middle Way. This is the principle. What is called the supramundane supreme meditation (the highest dhyana) is exactly the "lion's roar of inherent nature," the realization of the true nature of meditation, and so on—all identical to this nature. A commentary says: "If one practices the ninth dhyana with a mind attached to blissful states, it becomes conditioned and defiled." This observation is correct. Phenomena have no inherent nature of their own; they are merely mind. The only concern is that if one practices with an attached mind, one cannot reach this meditation. For those who do reach this meditation, how could they still possess an attached mind? Let us consider this further.

玄四卅二次第五行，出本大經。而四四諦，並在別教。故十住修空，即攝生無生四諦。十行無量，十向無作。此別所以橫該四教，竪判諸位也。然於十行，具該自他。自行則偏從一門，或亦具攝生無生等。若夫即此自行，而用化他，則橫學四四十六門，出假化物。故曰：於十行中，橫辨此四。各附彼教，而為相狀。舊或以此謂十行出假，必圓中無作者。不然，詳如類論，姑略之。

> <note>Xuan Si San Er</note>In the fifth line of the next section, this passage originates from the main sutra. The Four Noble Truths are all included within the Distinct Teaching. Therefore, the ten stages of faith cultivate emptiness, which encompasses the Four Noble Truths of arising and non-arising. The ten practices include the infinite, and the ten dedications include the non-active. This is how the Distinct Teaching horizontally covers the Four Teachings and vertically distinguishes all stages. However, within the ten practices, both self and others are fully covered. Self-practice may focus on one approach, or it may also include the aspects of arising and non-arising. When one uses this self-practice to teach others, one then horizontally learns the sixteen approaches of the four sets of Four Noble Truths, emerging into conventional truth to transform beings. Therefore, it is said: "Within the ten practices, these four are discussed horizontally." Each corresponds to its respective teaching, taking shape accordingly. Some ancients believed that the ten practices emerging into conventional truth necessarily require the non-active approach of the Complete Teaching. This is not necessarily the case. A detailed explanation can be found in texts of its category, but we will briefly set it aside here.

玄四卅四幻化之為用也大矣！能使無而為有，有而為無，通淺通深，該圓該漸，破其所不可破，立其所不可立，皆般若幻化之力歟！故今引般若大至涅槃，極至諸佛，皆莫出乎幻化，而未始有實，以其二法皆從妄法生故。使無有妄，二復何有？又曰：假令有法過勝涅槃，乃至云涅槃是一切法滅，故無有法過者，皆般若法爾之力也。又曰：凡譬喻法，或以實事，或以假設。如佛說言：若令樹木解語，我亦說令得須陀洹。但樹木無解語者，佛為解語人引此喻。其凡諸經教有假設云者，皆其意也云云。

> The power of illusion is truly vast! It can turn non-existence into existence, and existence into non-existence. It penetrates the shallow and the deep, encompasses the perfect and the gradual, breaks what cannot be broken, and establishes what cannot be established—all through the transformative power of Prajna (transcendent wisdom). Therefore, we now say that from Prajna up to Nirvana, and ultimately to the state of all Buddhas, none of these go beyond the nature of illusion, yet they have no true reality. This is because both phenomena—Prajna and Nirvana—arise from delusion. If there were no delusion, what basis would either of them have? Furthermore, even if there were a doctrine superior to Nirvana, it is still said that Nirvana is the cessation of all phenomena, so no doctrine can surpass it. This is simply the inherent power of the Dharma of Prajna itself. Also, regarding analogies: sometimes they are based on real facts, and sometimes they are hypothetical. For example, the Buddha said, "If trees could speak, I would teach them and they could attain the stage of Stream-Enterer." But trees cannot speak—the Buddha used this analogy for the sake of those who \*can\* speak and understand. All the hypothetical examples found in the scriptures should be understood in this way.

籤四，四十八教權理實，意稍難曉，此別所以異於餘教也。今明別教而有解惑相即之言。第四，四十八籤因點四發心之求等，約初心教權言也。又曰但此教意等，約從實教旨說也。所謂實之真斷妙修理證，亦據實云爾。故教雖是一，兼此二者，所以難明。今謂教權從因，以初心則唯無量，故有廣集佛法等言。實義從果，以教旨則成於無作，故有但此教意之說。是則教之權實，一往說似有違，而義不相舍，葢其教意然也。是亦取意從證道言，則

籤四四十八又曰：故知竪行住行猶迷等，正約自行竪入，有淺之深，教證之異，雙結上二途也。餘如義章。

玄四卅六遮照體用之義，在諸文固有定論，獨於今文有四云云。然以寂滅相為雙遮雙亡，以行類相皃為雙流雙照，其義正順。而第四五十籤釋曰：遮流約智用，亡照約智體，則各一體用，不唯遮照義及，抑亦體用混淆，其旨何邪？今謂此亦有以，只由玄文以遮亡流照疊言之，似乎重煩，故籤特以各一體一用區別其旨。前則亡言其體，流言其用可也，何以遮照却反常邪？曰：皆亦不難，人自固迷，遮謂遮惑，豈非用乎？照取照性，豈非體乎？是不唯文不煩重，抑彰體用各具，怡然理順，釋文之巧也。餘遮照章示。

玄四四十文明初住證王三昧，能破諸有，得二十五三昧之名。其文煩長，要其大旨，略不出四。謂諸有中，各有三惑，及業相過患，一也。菩薩為破自他等過，故發心修於梵聖等行，是為本法功德，二也。既破三惑業相，則證於三諦，故結行成三昧，三也。而後以本弘誓，冥熏法性，若有機緣，關於慈悲，菩薩則以王三昧力，不動法性，而往應之，令得是證，卒於慈悲，破有四也。此其大體而已。於是難論者二：一、謂業及見思，入俗諦所破義見。四、明答日本問章。次明二空得真俗，智𦦨有無。餘文對諦義異者，義如類論云云。

玄四五十二芥納須彌之說，以情分別則難，以理明之則易。葢一性平等，本非小大，故於芥子而非小，須彌而非大。今以非大之大入非小之小，以非小之小容非大之大，雖容入無礙，而法法不失自相，故不傷草木，不燒魚鼈，二本相悉如故也。此之謂不思議真性解脫。菩薩於一切法證是性故，得是解脫妙用，葢無可疑者。要當信教仰理，不應以情想自蔽，致失宗途。不然，則相瞞去也。

玄四六十五道無麤妙，因教而有麤妙；法無損益，以人而致損益。故此問答云：若論一清淨道，未始有異，惟其施之於昔則為麤，開之於今則為妙。若留逗後緣，故涅槃復有偏漸之說。此教之麤妙，亦法之權實也。然法無增損，故於權未必失，於實未必得，惟其宜而已。所以在昔宜權，法華顯實，實已無麤，佛世教意足於是矣。但末代不得意者，或及執實廢權，執權為實，雖服醍醐而成毒藥，既不能即事顯真，遂令傷命早夭。以人致損，非謂法也，涅槃之教所以設也。而言扶戒定慧者，或云扶律談常，葢詳略爾。其實扶顯之功，非三不可。

玄四七十七初果之後曰重慮緣真者，謂重更緣慮前所證真而後斷思。此云更修十六諦觀者，仍前以說，秪是觀諸諦下空理耳。玄四七十八又云斷欲一品思乃至斷五，約此論家家者，據論所明合在斷三四品言之。今云至五者，通言約此間論爾，非齊五品也。如止觀釋超次二根明家家義，而記指云此次斷者，葢正得今文意也。餘如別論云云。

玄四八十般般云者，謂三果後般涅槃者，根性多途，故重言蔽之爾。舊或論之，不同者二：一、俱舍不立現般，二、明不定般。委如義章，不煩文也。

玄四七十九上下分結，本無甚難，但以惑從界言，有上下即分，見及欲思，屬於下分，餘皆上分也。故云略言三結，廣說八十八使，則三結屬見，餘七屬思云云。然言見使本通三界，而屬下分者，約牽生云爾。所謂由二不超欲，由三復還下，又曰縱斷貪等，至無所有，由身見等，還歸於下是也。既徧三界，而牽生唯下，何也？謂邪正不同也。見是邪三毒，重牽四趣，思為正三毒，輕繫人天，知此則知四住惑之大途，五分結之至要也。又前文曰三界利鈍一十九使者，正謂緣滅生使，偏約滅諦下惑使言爾云云。

玄四八十三緣覺所以名中乘者，其在聲聞菩薩之間也。以根利故處聲聞上，以自度故居菩薩下，而有值佛世不值之異，亦由根性種習故也。然以根利福深，自當值佛，而獨出於無佛世者，意其因中性多上慢，故雖發悟無生，得預聖流，而終以性慢為障。不然，何其知佛出世而先自化身，或被移徒喻之如彗星然？乃知性障難移，雖聖猶未免，況其凡下乎？因得論之，以為上慢者之戒。若乃果證，與緣覺無別，但獨覺亦有因中先居學地者，故與緣覺一向根利，不必制果，此復異爾。至於麟喻部行，神通說法，有能不能等種類之別，非此可盡云云。

玄四八十四三藏教本，正為二乘，傍兼菩薩。以覆相故，不論破惑出界，而急於利佗，伏惑行因，止生事善耳。至於行滿果圓，發智破惑，成佛菩提，此其始終之相也。由是論之，則三祇百劫，四階成道，與夫諸大乘經，明菩薩位，固不可同日而語。而古來諸師，槩言菩薩，不分大小，所以非也。然則從初發心，歷三僧祇，準望聲聞，位當七賢。故知在因不論，斷惑明矣，無勞曲辨。若夫大論斥權，部旨破立，有無之意，委如別論云云。

玄四八十八通位常所論者，大略有四：一者別立忍名，二者借位進否，三者初心燋炷，四者十地如佛。所謂別立忍名者，蓋此教位，十地始終三乘之所共行，而菩薩雖亦破惑證真，不生取著，降伏其心，遊戲神通，淨佛國土，皆二乘有所不如，故特加伏忍等名以褒揚之。故大論有云：聲聞法中名乾慧地，於菩薩即是伏忍等。即其義也。

玄四九十二二借位進否者，按今文及止觀委出其相云云，而文有三四借義不同，舊皆論之未定，今論無他，葢不辨所借所名之異故也。然以所借從所名則有三，謂具借一教始終名共位者，又單借別十地者，無後借別名名通菩薩位者，故成三借。若以所名從所借，則唯二而已，故止觀文止列二借，而文有謂別見義長等，還只從後以八人為初地文出，故不必更別立也。但作此判，其數定矣。今更以借列名圓一義顯之，則其相明矣，如文云云。要之出經論位，以文相亦出，難於定判，故約借義明之而已，是亦一家用文之活法也。餘三四義如別明云云。

## 大部妙玄格言卷下終