---
title: "法華義疏 · 18 隨喜功德品"
description: "法華義疏由隋代高僧吉藏大师撰述。吉藏是汉传佛教三论宗的实际创始人，其思想承袭龙树中观学说。该疏乃针对《妙法莲华经》的权威注疏，以二谛、中道思想阐释一乘真实、会三归一的深义，并破斥诸家异解。此疏体系严密、义理深邃，集中体现了三论宗的判教思想和解经特色，是研究《法华经》及隋代佛教思想的重要文献，对后世天台宗等宗派亦产生深远影响，在佛教哲学史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmczkswkb0nzfjj04d8itu0qo"
---

## 法華義疏卷第十一

> Commentary on the Lotus Sutra, Volume 11

胡吉藏撰

> Compiled by Hu Jizang

### 隨喜功德品第十八

> Chapter 18: The Merit of Rejoicing

此下三品，第二、廣明持經功德獎勸流通。三品即為三章：初、〈隨喜品〉明弟子下品功德；第二、〈法師品〉明五種法師，即是中品功德；第三、〈常不輕品〉明持《法華》得六根清淨乃至成佛，謂上品功德。約位分者，初、隨喜人從發心至十信位。第二、六根清淨，三十心位。故《法華論》云「得六根清淨者，凡夫人以經力故得根勝用、未入初地」，而經文云「未得無漏」，故知是地前人。第三、〈常不輕品〉寄迹而言從內凡以上乃至得佛。此之三品則攝大乘五十二位，五十二位賢聖皆從《法華經》生，故嘆經勝用勸物宣持也。所以有此品來者，一者、遠從前〈法師品〉明二世弟子聞經隨喜，上雖言即與授記，未廣說其功德；今欲說之，故有此品來也。二者、若依品次相生，聞上分別功德欣然相傳，故有〈隨喜品〉。三者、上品末說「如來滅後若聞此經不生毀呰起隨喜心」，當知是為深信解相；今欲說其功德，故有此品來也。四者、欲舉劣顯勝歎其功德勸物宣持。但默念隨喜福已無邊，況復書持讀誦等耶？五者、上品明受持供養此經功德無量，復有人不能書持更謂不得功德，是故今明若不能書持，但起隨喜心福亦無邊。又流通此經命初辨〈隨喜品〉者，此經明二權二實，與昔說相違，執教之徒逆耳違心不能信受，是故今明隨喜功德無邊，即是勸信解。

> The following three sections broadly explain the merits of upholding the sutra, encouraging its circulation and transmission. These three sections form three chapters: First, the \*Chapter on Rejoicing\* clarifies the lower-grade merits of disciples. Second, the \*Chapter on the Dharma Teacher\* explains the five types of Dharma teachers, representing the middle-grade merits. Third, the \*Chapter on Never Disparaging\* explains that upholding the \*Lotus Sutra\* leads to the purification of the six senses and ultimately to Buddhahood, representing the highest-grade merits. In terms of stages: 1. Those who rejoice belong to the stage from the initial aspiration to the ten stages of faith. 2. The purification of the six senses corresponds to the thirty stages of the mind. As the \*Treatise on the Lotus Sutra\* states, "Those who attain the purification of the six senses are ordinary people who, through the power of the sutra, gain superior faculties but have not yet entered the first stage." The sutra text also says, "They have not yet attained the state of no outflows," indicating they are still before the stage of the first ground. 3. The \*Chapter on Never Disparaging\* speaks from the perspective of traces, covering stages from the inner ordinary person up to Buddhahood. These three sections encompass the fifty-two stages of the Mahayana path. All fifty-two stages of sages and saints arise from the \*Lotus Sutra\*, hence the praise of the sutra’s superior power encourages beings to uphold and propagate it. The reasons for this chapter are as follows: 1. It follows from the previous \*Chapter on the Dharma Teacher\*, which explains how disciples in past and present lifetimes rejoice upon hearing the sutra. Although it was mentioned that they would receive predictions, their merits were not elaborated in detail. This chapter now explains them. 2. In terms of chapter progression, hearing about the distinctions of merits in the previous chapter leads to joyful transmission, hence the \*Chapter on Rejoicing\*. 3. The end of the previous chapter states, "After the Tathāgata’s nirvana, if someone hears this sutra and does not disparage it but instead rejoices, know that this is the mark of deep faith and understanding." This chapter now explains the merits of such rejoicing. 4. It aims to highlight the lesser to praise the greater, extolling the merits to encourage beings to uphold and propagate the sutra. Even silently rejoicing brings boundless blessings—how much more so writing, upholding, reading, and reciting it? 5. The previous chapter explains that upholding and making offerings to this sutra brings immeasurable merit. Yet some may think that if they cannot write or uphold it, they gain no merit. Therefore, this chapter clarifies that even if one cannot write or uphold it, merely rejoicing brings boundless blessings. Moreover, in circulating this sutra, the \*Chapter on Rejoicing\* is placed first because this sutra clarifies two provisional and two true teachings, which contradict earlier teachings. Those attached to earlier teachings may find it hard to accept and believe. Thus, this chapter explains the boundless merits of rejoicing as a means to encourage faith and understanding.

問：

> Question:

何人聞經不生隨喜？

> Who hears this sutra and does not rejoice?

答：

> Answer:

〈見塔品〉中已出六人，今明四種：一者、學小乘人保執昔教，聞二權二實逆耳違心不生隨喜。二者、執此經猶是無常因果猶未究竟，若聞一乘之因辨有佛性、一乘之果常住不滅，亦逆耳違心不生信受，故不生隨喜。三者、執覆相常人聞此經開方便門、示真實相究竟無餘了義之說，亦逆耳違心不生隨喜。四者、有所得人保權執實，若聞非權非實、無依無得謂是斷見，亦逆耳違心不生隨喜。故隨喜者難得，所以功德多也。

> In the "Seeing the Stupa" chapter, six types of people were already mentioned. Now, four more are explained: First, those who study the Lesser Vehicle and cling to the old teachings. When they hear about the two expedient means and the two truths, it goes against their ears and their hearts, so they do not generate rejoicing. Second, those who believe this sutra still speaks of impermanent cause and effect and is not yet ultimate. When they hear about the cause of the One Vehicle, which reveals the Buddha-nature, and the fruit of the One Vehicle, which is eternal and indestructible, it also goes against their ears and their hearts, so they do not believe or accept it, and thus do not generate rejoicing. Third, those who cling to the conventional understanding of ordinary people. When they hear this sutra open the gate of expedient means, reveal the true reality, and present the ultimate, complete, and fully revealed teaching, it also goes against their ears and their hearts, so they do not generate rejoicing. Fourth, those who are attached to gain and cling to expedient means as ultimate. When they hear about what is neither expedient nor ultimate, without reliance or attainment, they consider it a nihilistic view. This too goes against their ears and their hearts, so they do not generate rejoicing. Therefore, it is rare for people to generate rejoicing, which is why the merit of doing so is so great.

問：

> Question:

云何名隨喜相耶？

> What is the mark of rejoicing in others' merit?

答：

> Answer:

二段經各有體用，乘權乘實體用者，不三不一、言斷意忘謂乘體；昔為物說三、今破三說一謂乘用也。身權身實中體用者，法身非常無常，命不長不短，亦言斷意忘，謂佛身體也。昔無常今常，昔短今長，謂身用也。隨順二權二實體用而生歡喜，故有隨喜相也。

> Each of the two sections of the scripture has its own essence and function. Regarding the essence and function of the provisional and ultimate vehicles: the essence of the vehicle is beyond the three and yet not one—words cease and thoughts are forgotten. The function of the vehicle is that in the past, it taught the three vehicles for the sake of beings, and now it refutes the three to reveal the one. Regarding the essence and function of the provisional and ultimate bodies: the Dharma body is neither permanent nor impermanent, its lifespan is neither long nor short—again, words cease and thoughts are forgotten. This is called the essence of the Buddha’s body. In the past, it was impermanent; now it is permanent. In the past, it was short; now it is long. This is called the function of the body. By following and rejoicing in the essence and function of the two provisional and two ultimate teachings, one attains the mark of joyful acceptance.

問：

> Question:

隨喜有幾種？

> How many types of joyful rejoicing are there?

答：

> Answer:

略有二種：一、隨喜法；二、隨喜人。隨喜法者，若順此經而生歡喜，即是金剛般若，信心不逆故名隨喜。二、隨前人所作而生歡喜，如見受持此經乃至解說而生歡喜，故名隨喜人。

> There are two kinds of joyful appreciation: First, appreciation of the Dharma; Second, appreciation of people. Appreciation of the Dharma means: If you feel joy in harmony with this sutra, That is the diamond-like wisdom of prajñāpāramitā. Because your faith does not turn away, it is called joyful appreciation. Second, appreciation of people means: Feeling joy because of what others have done. For example, seeing someone uphold this sutra, Or even explain it, and feeling joy— That is called appreciation of people.

問：

能隨喜心與所隨喜事，優劣云何？

答：

有四句：一者、俱無優劣，所隨喜是無所得，能隨喜亦無所得。二者、能所俱劣，所隨喜是有所得，能隨喜亦是有所得。三者、所隨喜勝、能隨喜劣，如凡夫隨喜聖人所作善根。四者、能隨喜勝、所隨喜劣，如聖人隨喜凡夫所作善根。

問：

《大品經》明有所得隨喜迴向是雜毒食，雜毒食者初食雖美後則害身，有所得隨喜初感人天之報，後必受生老病死憂悲苦惱，今明何等隨喜耶？

答：

佛意明隨喜《法華》，《法華》是無所得法，即是波若，故前格量中舉五度除於波若，故知作無所得隨喜。又若作有所得隨喜者，有所得還感世間果報，云何能勝後財、法二施耶？

問：

有能隨喜心、有所隨喜事，云何成無所得耶？

答：

既稱能所，即是因緣。故能不自能，能名所能，所不自所，所名能所，如此能所無有自性，即是寂滅。故《中論》云「因緣所生法即是寂滅性」，言寂滅者蓋是能所宛然未嘗能所，故稱寂滅。寂滅宛然而不失能所，能所宛然而寂滅，即是方便實慧；寂滅宛然而能所即是實慧方便。故《大品》云「菩薩隨喜欲不墮想心見三顛倒者，當用波若方便力」也。

問：

四等中喜、禪支中喜、七覺中喜、五受中喜，與今何異？

答：

四等喜是慶他得樂，禪支中喜是自慶有所除得，五受中喜此通垢淨自他，七覺中喜但是無漏，與今並異也。

問：

但作無得隨喜亦作有得隨喜耶？

答：

始行菩薩未堪習無得觀，但作有得隨喜，猶勝逆耳之人也。

品為二：初問，次答。問有長行與偈。彌勒發問者，隨喜、迴向是菩薩法門，是故大士為物發問。所以的言佛滅後者，為正不值佛世眾生望岸自絕者也。

佛答亦二：初長行，次偈。長行又二：初、正明隨喜功德，答彌勒問。第二、汎明餘四種人所得功德。明隨喜人中有三：第一、通明五十人隨喜功德；第二、取最後第五十人，舉財、法二施格量；第三、舉後況初，明初者彌勝。前又開三：一、明隨喜人；「聞是經隨喜已」下，第二、明聞法隨喜；「從法會出」下，第三、次明轉教。隨喜即是自行，轉教謂化他也。「是諸人等」下，明第二人自行化他，「餘人聞已」下，明第三人自行化他，如是展轉至第五十人。上略出三人，今從四人已上至第五十。「阿逸多」下，第二、格量第五十人。上則明隨喜，今此辨功德，則是品題二事：一、隨喜；二、功德。又開四別：第一、許說誡聽；「若四百萬億」下，第二、正舉財法二施以問彌勒。三、彌勒奉答。四、佛格量。初、舉財施；二、舉法施。舉財施中，前明福田，次辨施主。舉六趣明四生者，《雜心》云「六趣但攝正生、不攝中陰，攝生不盡」，今欲攝生盡故說四生。天與地獄一向化生，餓鬼有胎、化生，人、畜具四也。所言六趣者開合不同，或合為一，謂分段生死；或分為二，即善惡二趣；或分為三，所謂三界；又分為五，依《正法念經》修羅有二：或鬼或畜，故無別道。依《伽陀經》修羅有鬼、畜、天，三道所攝，故無別道。依此經則為六道。《智度論》云「三種地獄：謂寒、熱、黑；三種畜：地、水、空；三種鬼：餓鬼、食不淨鬼、神鬼」。依餘經，二地獄：一、正地獄，在大海下；二、邊地獄，在餘山間。正地獄有一百三十六所也。依《正法念經》畜生有三十四億種類，具有四生四食；餓鬼有二：一在人中，二在鬼界。閻浮提下五百由旬是餓鬼國，種別有三十六，始從鑊身餓鬼終至燃身餓鬼。有形無形者，六趣之與四生所攝，謂一門攝眾生，即是趣門及與生門。今以二門攝，謂有形、無形也。次三門攝，謂有想、無想、非有想非無想。次四門攝，無足、二足、四足、多足。皆是增數法門以攝生也。「有人求福」下，次明施主。「而作是念」下，次明法施。凡有三句，前明法施意也。「即集此眾生」下，第二、正明法施。「一時皆得」下，第三、次明得益。前二是法施，今明福田也。「彌勒白佛」下，第三、彌勒奉答。「佛告」下，第四、正明格量。二施時長行廣，所以不及隨喜者，財施是世間因，法施但得二乘，隨喜超凡越聖必當作佛，故隨喜勝也。如十方螢火不及一日，大千野干不及一師子。《智度論》云「三千草樹不及一如意樹」。又罪福從乖府理生世間，二乘善根去理遠故福少，隨喜去理近是故福多。善有三品，財施是世間因為下品，法施令得二乘是名中品，隨喜作佛名為上品。「阿逸多如是」下，第三，以後況初。有人言：初人最勝後人劣者，第一前聽佛說法，次五十人聞法隨喜即是五十位，謂十地四十心，第五十人是十信初心，最初人是十地終心，故後不及初也。今明不爾，聞經勝劣前後不定，今且就一方明之。初人親聞是故福勝，後則傳聞其福則劣也。「又阿逸多」下，第二、汎明餘四人。彌勒但略問隨喜、佛廣答者，《智度論》釋〈往生品〉云「身子略問而佛廣答者，如貧人乞少物富者多惠施也」。

問：

品具明五人功德，何故偏題「隨喜品」？

答：

隨喜是五人之初，故偏說也。又今品以別標名，下〈法師品〉從通受稱，二名相避故互舉也。

第一人取其往詣聽法，故得乘天宮等報，若就聽法邊明得報者福則無邊。此中三品人，若下品動足得乘象馬報，中品得乘七珍輿，上品乘天宮也。第二人但取分坐義邊故得三王之報，若就聽法邊福則無窮。第三人正取勸人聽《法華》義得四種報：一者、勸人聽經則是其人善友，故後還得值善友報，所以言「與陀羅尼菩薩共生一處」也。二者、勸人聽法前人受教須臾，聞法發生智慧，後還得智慧果報，是故經云「利根智慧」。三者、以口業勸人聽微妙法生他正信正解，故得離口醜陋得端正果報。四者、勸人聽經是人善友，世世常得見佛聞法信受教誨。「何況一心」下，第四人，其福最勝報不可說也。

偈十八行，頌前五人，即為五別，但不次第。初九行頌第一；次五行頌第四。所以超頌第四者，以第四人與初人皆是廣說功德故一處頌之，餘三既是略說故一處頌之。又隨喜是為他人說法人，第四勸他聽法人並是為他，義意相成故一處頌也。次兩行頌第二；次一行頌第三。此既是行詣及分坐令坐，義類相續故相次頌之。後一行頌第五。前第一釋長行有三，今九行具頌：初一行半，頌第一；「最後人」下六行半，頌第二、舉二施格量；次一行，頌第三、舉後況初也。