---
title: "法華義疏 · 19 法師功德品"
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/cmczkswkb0nzgjj046ttb55w7"
---

### 法師功德品第十九

> Chapter 19: The Merit of the Dharma Teacher

所以有此品來者，一者、遠從〈法師品〉生。〈法師品〉略明二世弟子、兩世法師，〈隨喜品〉已廣說二世弟子功德，今次廣說兩世法師功德。二者、近從〈分別功德品〉末明三品人：一者下品，謂隨喜人，〈隨喜品〉已廣明其功德；今次廣說餘二品人，故有此品來也。三者、上〈隨喜品〉雜明世出世二種功德，如乘天宮及輪王坐處謂世間功德，隨喜轉教後得成佛出世功德。今品但明出世功德，以六根清淨三界所無故稱出世也。約位明者，前是十信弟子位，今是三賢師位。約人者，前品明五人，今品亦明五人，此品明弘法之師得六根清淨功德，以獎勸持經也。

> This chapter is presented for two main reasons: First, it follows from the "Dharma Master Chapter." That chapter briefly mentions disciples and masters across two lifetimes, while the "Rejoicing Chapter" extensively discusses the merits of disciples across two lifetimes. Now, this chapter elaborates on the merits of masters across two lifetimes. Second, it directly follows the end of the "Distinguishing Merits Chapter," which identifies three types of people: the lower grade, referring to those who rejoice, whose merits were already detailed in the "Rejoicing Chapter." Now, this chapter expands on the remaining two types, hence its inclusion. Third, the preceding "Rejoicing Chapter" mixes worldly and transcendental merits—such as dwelling in heavenly palaces or a wheel-turning king's seat as worldly merits, and the transcendental merit of attaining Buddhahood after rejoicing and teaching others. This chapter, however, focuses solely on transcendental merits, as the purification of the six senses is beyond the three realms and is thus termed transcendental. In terms of stages: the previous chapter corresponds to the disciple's stage of the ten faiths, while this chapter corresponds to the master's stage of the three worthies. In terms of people: the previous chapter discusses five types of people, and this chapter also discusses five types. This chapter highlights how masters who propagate the Dharma attain the merit of purifying the six senses, thereby encouraging the upholding of this sutra.

品開為二：第一、總明五種法師得六千功德。第二、別釋對常精進者，一、隨緣所宜。二者、此人持經已得根淨果報故還對之。三者、欲得淨根必須精進，因名表義故對之也。「六千功德」者，菩薩行善不出三業，身三、口四、意三，合為十善，一善為首、餘九莊嚴，是則十善互相莊嚴成百善也。自行百善，教他行百善，人讚歎百善，法讚歎百善，合為四百善，約五種法師皆具四百成二千善也。此二千善又有上中下品，故成六千也。有人言：菩薩行十善，一善亦以九善莊嚴故成十善，十善便成百善，自行百善，教他行百善，歎法為百，歎人為百，合為四百。此之四百有上中下品，成千二百，三根持經用勝具得三品故有千二百，餘三根持經用劣但得中下二品故有八百。有人言：就百福為論，此經云「百福相莊嚴」，〈藥王品〉百福莊嚴臂，則知六根皆具百福，一一福各十善莊嚴成一千功德，一根一千則為六千，但三根於弘經事勝功德則多，餘三既劣故少也。明五種法師為因，故得六千功德也。《普賢觀經》明懺悔六根罪故得六根淨，但懺悔有二法：初、對十方生身佛就事中懺悔六根罪，故云「從無始來六根所作三障今悉懺悔」；次、對法身佛依實相懺悔，觀六根是因緣生本來寂滅。具此二懺悔故六根清淨。

> The chapter is divided into two parts: First, a general explanation of how five types of Dharma teachers attain six thousand merits. Second, a detailed explanation directed at those who are constantly diligent. First, it is appropriate according to circumstances. Second, this person, having upheld the sutra, has already attained the fruit of purified faculties, and so it is addressed to them. Third, to attain purified faculties, one must be diligent; thus, it is named accordingly. "Six thousand merits" refers to the fact that a bodhisattva's virtuous actions arise from the three karmas: three of body, four of speech, and three of mind, which together constitute the ten wholesome actions. One wholesome action serves as the foundation, while the other nine adorn it. Thus, the ten wholesome actions mutually adorn one another, forming one hundred wholesome actions. Practicing one hundred wholesome actions oneself, teaching others to practice one hundred, praising others for one hundred, and praising the Dharma for one hundred combine to make four hundred wholesome actions. Considering the five types of Dharma teachers, each possesses these four hundred, making two thousand wholesome actions. These two thousand wholesome actions are further divided into superior, middling, and inferior grades, thus totaling six thousand. Some say: A bodhisattva practices the ten wholesome actions, with each wholesome action adorned by the other nine, thus forming ten wholesome actions. Ten wholesome actions then become one hundred. Practicing one hundred oneself, teaching others to practice one hundred, praising the Dharma for one hundred, and praising others for one hundred combine to make four hundred. These four hundred are divided into superior, middling, and inferior grades, making one thousand two hundred. The three faculties (superior) uphold the sutra with excellence and thus attain the three grades, totaling one thousand two hundred. The remaining three faculties (middling and inferior) uphold the sutra with lesser ability and thus attain only the middling and inferior grades, totaling eight hundred. Others say: Considering the hundred blessings, this sutra states, "Adorned with a hundred blessings," and the "Medicine King" chapter speaks of a hundred blessings adorning the arms. Thus, it is understood that all six faculties possess a hundred blessings, with each blessing adorned by ten wholesome actions, making one thousand merits per faculty. With six faculties, this totals six thousand. However, the three faculties (superior) excel in propagating the sutra and thus attain more merits, while the remaining three are lesser and thus attain fewer. It is explained that the five types of Dharma teachers, as the cause, attain six thousand merits. The \*Samantabhadra Meditation Sutra\* explains that by repenting the sins of the six faculties, one attains purification of the six faculties. However, repentance has two methods: First, repenting the sins of the six faculties before the manifested Buddhas of the ten directions, focusing on the actual deeds, as stated: "From beginningless time, the three hindrances created by the six faculties are now fully repented." Second, repenting before the Dharma-body Buddha according to the true reality, contemplating that the six faculties arise from conditions and are originally tranquil and extinguished. By possessing these two forms of repentance, the six faculties are purified.

問：

> Question:

作二懺悔故六根方淨，云何此經云「五種法師得六根清淨」？

> By making two types of repentance, the six senses can be purified. How then does this sutra say, "The five kinds of Dharma teachers attain purity of the six senses"?

答：

> Answer:

觀身實相懺悔即是持於此經，故不相違也。

> Contemplating the true reality of the body and repenting is itself upholding this sutra, so there is no contradiction.

「是善男子」下，第二，別開六根清淨。一一中各有長行與偈。「父母所生眼」者，《法華論》云「凡夫人以經力故得勝根用未入初地」，若入初地則捨三界分段身，便不用父母所生眼也。龍樹判二忍亦爾，柔順忍中名為肉身，無生忍則是法身亦名法性生身。今經所說肉眼者是柔順忍也。

> From "This virtuous man" onward, the second section separately explains the purification of the six sense faculties. Each of these includes both prose and verse. Regarding "the eyes born of one's parents," the \*Lotus Sutra Treatise\* states: "Ordinary people, through the power of the sutra, attain superior faculties but have not yet entered the first stage." If one enters the first stage, they relinquish the coarse physical body of the three realms and no longer rely on the eyes born of one's parents. Nāgārjuna's classification of the two forbearances is similar: within the forbearance of compliance, it is called the physical body; the forbearance of non-arising is the Dharma body, also known as the body born of Dharma-nature. What this sutra refers to as the "fleshly eye" pertains to the forbearance of compliance.

問：

> Question:

眼但應見色，云何言見業因緣果報？

> If the eye merely sees forms, how can it be said to perceive the causes, conditions, and results of karma?

答：

> Answer:

小乘人云肉眼但見色法也。天眼通因天眼為方便，故發天眼智能知未來生死等事。《法華論》云「六根淨者於一一根中具足六用」，是故眼根亦知業行及果報也。

> The followers of the Lesser Vehicle say that the physical eye can only perceive material forms. The divine eye, through the power of the divine vision, gives rise to the wisdom of the divine eye, enabling one to know future events such as life and death. As stated in the \*Treatise on the Lotus Sutra\*, "When the six senses are purified, each sense possesses the functions of all six." Therefore, the eye can also perceive actions and their karmic consequences.

問：

> Question:

六根云何得互用？

> How can the six senses be used interchangeably?

答：

> Answer:

悟六根即是實相，實相即是法身，故六根無礙，所以得互用。

> Realizing that the six sense faculties are the true reality, and the true reality is the Dharma Body, the six sense faculties are unobstructed and can therefore function interchangeably.

問：

> Question:

根具功德既多少不同，云何同見三千？

> Since their merits and virtues differ in degree, how can they all perceive the three thousand realms equally?

答：

> Answer:

如燈雖大小，同照一室也。

> Just as lamps, whether large or small, all illuminate the same room.

問：

> Question:

何故但見三千，不多見耶？

> Why do you only see three thousand worlds, and not more?

答：

> Answer:

《智度論》云「三千界外有風輪，與眼相違故不能見」。

> The Treatise on the Great Perfection of Wisdom states: "Beyond the three thousandfold world, there exists a wind circle; because it is incompatible with the eye, it cannot be seen."

問：

> Question:

既能見三千，何故不名天眼？

> If you can see all three thousand realms, why is it not called the divine eye?

答：

> Answer:

非修禪所得淨色來入眼中，又非生彼天報得，故不名天眼。

> It is not a pure form that enters the eye through meditative practice, nor is it acquired as a heavenly reward through rebirth in that realm, therefore it is not called the divine eye.

問：

> Question:

二乘天眼見三千，與今何異？

> The celestial vision of the two vehicles perceives three thousand worlds—how does it differ from the present?

答：

> Answer:

二乘但見三千國土，今依實相懺悔及持經力得此眼，見諸佛及踊出菩薩及寶塔，故與二乘異。

> The followers of the two vehicles only perceive the three thousand realms. Now, through repentance based on ultimate reality and the power of upholding the sutra, they have gained this vision—seeing all Buddhas, the emerging bodhisattvas, and the jeweled stupas. Therefore, this differs from the two vehicles.

問：

> Question:

《普賢觀》云「懺悔六根罪」，今云「持經」，有何異耶？

> The "Samantabhadra Contemplation Sutra" speaks of "repenting for the sins of the six sense faculties." Why does it now say "upholding the sutra"? What is the difference?

答：

> Answer:

一乘即實相，故持經即懺悔，懺悔即持經也。

> The One Vehicle is the true reality. Therefore, upholding the sutra is repentance, and repentance is upholding the sutra.

「彌樓山」者，此云高山，又云光山。「須彌山」者，此云安明山，亦云好高山。

> Mount Meru is called the "High Mountain," also known as the "Mountain of Light." Mount Sumeru is called the "Peaceful Bright Mountain," also referred to as the "Excellent High Mountain."

次釋耳根。長行為三：初、總明五種法師為因；「得千二百耳功德」下，第二、明果；「以是清淨耳」下，第三、別歎耳用，則是明功德也。有三句，初、總明聞聲；「象聲」下，別明聞聲；「以要言之」下，總結聞聲。言而「不壞耳根」者，欲聞即聞隨意自在，故不壞也。又持經人悟法寂滅雖聞而無所聞，故稱又壞也。

> Next, the ear faculty is explained. The long prose section is divided into three parts: First, it generally explains the five types of Dharma teachers as the cause. From "obtaining the merit of twelve hundred ears" onward is the second part, explaining the result. From "with this pure ear" onward is the third part, which specifically praises the function of the ear, clarifying the merit. This part has three sentences: first, it generally explains hearing sounds; from "the sound of an elephant" onward, it specifically explains hearing sounds; from "in summary" onward, it concludes the explanation of hearing sounds. The phrase "without damaging the ear faculty" means that one can hear as one wishes, freely and at will, thus it is not damaged. Furthermore, those who uphold the sutra realize the tranquility of the Dharma; although they hear, there is nothing heard, which is why it is also described as damaged.

問：

> Question:

耳云何勝眼得千二百耶？

> How can the ear surpass the eye and gain twelve hundred advantages?

答：

> Answer:

無眼之人不妨自行化他，生聾之人闕此二義，故耳勝眼劣。

> A person without eyes can still teach others, but a person born deaf lacks both abilities. Therefore, hearing is superior to sight.

次釋鼻根。長行亦二：初、明五種法師為因；次、明功德果。果中亦三：謂總、別、結。別中為二：初明聞三界內香及聲聞香，下聞三界外人香。初有二：初、明聞欲界香；次、聞色無色界香。欲界中有二：初、聞人中香；次、聞天香。人中三：初聞非眾生香；次聞眾生香；「及草木」下，合聞二香。欲天中亦有眾生、非眾生二香，色無色界亦有二香，尋文易知。上聲亂聞，今不亂者互顯故也。言「遙聞香」者，

> Next, the nose sense is explained. The main text also has two parts: first, explaining the five types of Dharma masters as the cause; second, explaining the resulting merit. The result section also has three parts: general, specific, and concluding. The specific part is divided into two: first, it explains smelling scents within the three realms and the scents of the śrāvakas; below, it explains smelling scents beyond the three realms. The first part has two sections: first, explaining the scents of the desire realm; second, explaining the scents of the form and formless realms. Within the desire realm, there are two: first, the scents of humans; second, the scents of heavenly beings. Among humans, there are three: first, scents not from sentient beings; second, scents from sentient beings; and below "including plants and trees," it combines both types of scents. In the desire heavens, there are also scents from sentient beings and non-sentient beings. The form and formless realms also have these two types of scents, which can be easily understood from the text. Previously, scents were mentioned in a disordered manner, but here they are not disordered, as they are presented in a complementary way. The phrase "remotely perceiving scents" means...

問：

小乘有三說：一者、《婆沙》云「三根合中知，謂鼻、舌、身，三根離中知，謂眼、耳、意」。《雜心》云「二根離中知，意不當離合也」。《成論》云「眼但離而不合，鼻、舌、身合而不離，耳根亦合亦離，聞外聲為離，聞耳鳴聲為合，意根非離非合」，今何故言鼻遙聞耶？

答：

舊釋云：任根常用則如上三釋，今依經力故鼻能遙聞。《法華論》云「一根具六用，而言鼻遙聞香者，此是知境勝用，鼻根知故」。此意鼻根既具六用，豈不能遙聞香耶？蓋是菩薩無六而六、權智巧用，若六而無六即未曾用也。無六而六名實方便，六而無六為方便實，持經人既悟此經具足二慧故能爾也。《普賢觀》意亦爾，知六即實相故知六常無六，悟實相即六根故無六而常六，故六不六無礙，此是悟有無無礙。又就有中六根自無礙，能一根為六用、六根為一用。《華嚴》云「眼入三昧、耳出正受，觀眼無生無自性，說空寂滅無所有」，即其證也。

問：

《毘曇》云「上界無香味」，今云何言聞梵世香？

答：

梵世有細香，小乘人力劣不能知故言無香，大士利根無塵不察故云聞梵香。

問：

《成論》言「金銀無香、金剛無味」，何偈云「地中眾伏藏聞香知所在」？

答：

有人言：論云無者無有麁香；今言有者，有細香也。有人言：此是著體物故有香，金銀之質則無香也。例如風本無色，〈觀音品〉云「假使黑風，隨所吹處」，故得此名，今亦爾也。今謂同上破毘曇義，小乘根鈍不知其天香，大士則知也。

「須曼那華」，此云好意華。「闍提華香」此云生，亦云實。「波羅羅華」，此云重佇龍切。「波利質多羅波利」，此云護。「質多羅」云種種，「𤘽鞞陀羅」，此云大遊戲地地破也。「瞻蔔華香」，此云黃華樹，亦云金色華。

舌功德中得二種果：一者、得上味果，謂諸苦澁物至其舌根皆變成上味。此有二義：一、如天惡食變成上味，如餓鬼好食反成不淨。二者、佛咽喉中有甘露泉，和一切食皆成甘露，今持經人隨分有之。

問：

舌能知味，惡味未到舌皆變成上味者；耳能聞聲，聽諸惡聲何不變成好聲耶？

答：

皆互通也。耳既遍聞好惡聲，舌亦精別一切味，但互歎耳。又餘人不能遠聞聲，今歎持經力能遠聞；餘人不得上味，歎持經人力能得上味。又聲不益身故不須變，味正資質體故須變也。食中具諸塵味，塵既變者堅觸亦變成軟，乃至赤色變為白飯，舉一例諸。又味正益身所以論變，餘不正益故不論變也。

「是人所在方面諸佛皆向其處說法」者，此人既背惑向理故常見佛面，故如轉面向之。若背理向惑則不見佛如佛背之。

釋身根中得淨身果，類上鼻既遙聞香，身根亦遙覺觸，但今不取此義，明餘人心不淨故身根不淨，持經人心淨故在身則淨，如阿難形面如明鏡，老少色像皆現其中也。偈云「唯獨自明了」者，持經人獨自明了，餘人不持經故不見菩薩所見也。

釋意根中偏言「如來滅後」者，舉一類諸也。明意清淨具得四辨：「聞一句一偈」謂法辨。「通達無量義」謂義辨。「能演說一句一偈」謂辭辨。而言「一月四月一歲」者，一月者是十二中之初，四月是四時中之一，一歲是時終，略舉初、中、後三時也。「三千大千世界」下，第四、知機，即是樂說辨也。