---
title: "法華義疏 · 21 如來神力品"
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/cmczkswkb0nzijj048zq2rs98"
---

### 如來神力品第二十一

> Chapter 21: The Supernatural Powers of the Thus Come One

讚歎流通門有二：一者、三品餘經正明歎法美人；二者、明如來現神力。所以初歎法美人、後現神力者，上既歎法美人，諸佛道眼見現在十方未來遐劫二世眾生咸欲宣持，由此善根自致作佛，是故歡喜現大神力。二者、上雖嘆法美人以勸宣持，義猶未盡，今更現神力重嘆法美人獎勸弘經。故下文云「諸佛神力無量無邊」，以是神力於無量劫嘆經功德猶不能盡，是故行者應須受持。三者、顯此神力從此經生，若欲得斯果報宜受持此經也。四、接上品生者，上品雖引過去證得六根清淨，而時眾取信未明，故廣現神力。五者、此經始終凡有三會：初在靈鷲山穢土一會說乘權乘實，次三變八方同國土為淨土，以明身權身實，三從神力品十方世界通達無礙，同為一土令十方眾生皆聞法華，此三會處從狹至廣，徒眾亦從少至多也。

> The section on praising and circulating the Dharma has two parts: first, the three remaining chapters focus on praising the Dharma and its practitioners; second, it describes the Buddha's manifestation of spiritual powers. Why praise the Dharma and practitioners first, then manifest spiritual powers? Because, having praised the Dharma and its practitioners, the Buddhas with their Dharma eyes see that sentient beings—both in the present across the ten directions and in the distant future across countless ages—all wish to uphold and proclaim this sutra. Through this good root, they will attain Buddhahood themselves. Thus, the Buddhas rejoice and manifest great spiritual powers. Second, although the earlier praise of the Dharma and practitioners was meant to encourage upholding and proclaiming the sutra, its meaning was not yet fully expressed. Now, by manifesting spiritual powers, they again praise the Dharma and its practitioners, further encouraging and promoting the sutra's propagation. Hence, the text below says, "The spiritual powers of the Buddhas are immeasurable and boundless." Even using such powers to praise the merits of this sutra for countless eons would still be insufficient. Therefore, practitioners should receive and uphold it. Third, these spiritual powers are shown to arise from this very sutra. If one wishes to attain such fruits, one should receive and uphold this sutra. Fourth, this connects with the "upper grade" practitioners mentioned earlier. Although the upper-grade section cited past examples of attaining purity of the six sense faculties, the audience at that time had not yet fully developed faith or clarity. Thus, the Buddha extensively manifests spiritual powers to confirm this. Fifth, this sutra from beginning to end contains three assemblies: first, the assembly at Vulture Peak in the impure land, where the provisional and ultimate vehicles are explained; second, the transformation of the eight directions into a single purified land, revealing the provisional and ultimate bodies; and third, beginning with the Spiritual Powers chapter, the ten directions become universally unobstructed, unified into one land, enabling sentient beings everywhere to hear the Lotus Sutra. These three assemblies progress from narrow to vast, and the assemblies likewise grow from few to many.

品開為二：第一、諸菩薩聞上嘆法美人發誓弘經；第二、佛見菩薩發誓弘經，心生歡喜故現大神力。諸菩薩踊出凡有二意：一、為開發壽量則善其始也；二、發誓流通令善其終也。「真淨大法」者，對二乘之偽故稱為真，累無不盡所以稱淨，德無不備，目之為大。「爾時世尊」下，第二、現神力。初長行，次偈。長行為二：初、現神力；二、歎法勸修。現神力又二：第一、明現神力；第二、明時眾覩見得益。初文又二：第一、明於大眾前；第二、正明現大神力。所以於眾前者，欲利益大眾故，二、欲嘆佛自在神力無所畏故。第二、正明現神力中，凡現五種神力：一、現舌相，表說二權二實無有虛妄。《法華論》云「出廣長舌者，令憶念故」，即是令憶念佛所說不虛。二、放光者，顯此經能滅惑生解如光除暗顯物；又欲令彼此相見。

> The text is divided into two parts: first, the bodhisattvas hear the Buddha praise the Dharma and the people, and they make vows to spread the scripture; second, the Buddha sees the bodhisattvas' vows and, with a joyful heart, displays great spiritual powers. The bodhisattvas leap forth from the earth for two reasons: one, to initiate the revelation of the Buddha's lifespan, marking a good beginning; two, to vow to propagate the teaching, ensuring a good conclusion. The "true and pure great Dharma" is called "true" because it stands in contrast to the falsehood of the two vehicles; it is called "pure" because no defilement remains unexhausted; and it is called "great" because no virtue is incomplete. "At that time, the World-Honored One..." marks the second part, displaying spiritual powers. First comes the prose, then the verses. The prose has two sections: first, the display of spiritual powers; second, praise of the Dharma and encouragement to practice. The display of spiritual powers is further divided into two: first, clarifying the display of spiritual powers; second, clarifying that the audience benefits from seeing this. The first section has two parts: first, the display occurs before the great assembly; second, the actual display of great spiritual powers. The reason for doing so before the assembly is, first, to benefit the great multitude, and second, to praise the Buddha's sovereign spiritual powers and his fearlessness. In the second part, the actual display of great spiritual powers, five kinds of spiritual powers are shown. First, the display of the tongue, symbolizing that the teaching of the two provisional and two ultimate truths is free from falsehood. The \*Treatise on the Lotus Sutra\* says, "The extending of the broad and long tongue is to cause remembrance"—that is, to remind beings of the Buddha's words as true. Second, the emission of light, showing that this sutra can extinguish delusion and give rise to understanding, just as light dispels darkness and reveals objects; it also enables beings on both sides to see one another clearly.

問：

> I'm ready to assist with your Buddhist scripture translation. However, you haven't provided any Chinese source text to translate yet. Please share the passage you'd like me to translate into accessible modern English, and I'll do my best to make it clear, natural, and faithful to the original meaning.

前二處但放一光，今何故放一切毛孔光遍照十方耶？

> Why is it that the previous two places emitted only a single beam of light, but now all the pores of the body radiate light, illuminating the ten directions?

答：

上二處為表唯有一乘及法身無二故但放一光，今欲流通此經令二世眾生皆得信持故放一切光也。次分身佛亦現二瑞者，欲顯同一法身皆是應迹故同現二瑞。又眾見多佛現於神力則信敬益深，一佛或可所言不實，十方諸佛何容欺誑？故同現舌相也。

「滿百千歲」者，神力一時未足希有，滿百千歲方是奇特。又是顯法久住故神力時長。

問：

何故攝於舌相而不收光？

答：

表說法事竟故攝舌相，欲令十方通徹彼此相見故不收光。《涅槃經》表所作已辦故收光也。

「一時謦咳俱共彈指」者，舊云：謦咳表說二權二實暢悅佛心。《法華論》云「現謦咳聲說偈令聞故，聞已如實修行不放逸故。『彈指』者，表覺悟眾生，令修行者得覺悟故。『動地』者，亦令眾生覺悟知佛說法。又示無常相，令速修此法。又表現在十方眾生遙聞此會說《法華經》，隨喜供養，藉此善根後當成佛，是故地動」。依《法華論》意，舌相謦咳屬口業瑞，放光、彈指屬身業瑞，動地謂意業瑞；而經文次第者，初二是色瑞，次兩是聲瑞，此四是謂正果瑞，動地是依果瑞。五瑞次第者，舌為說教之主，故初現之；說教必有滅惑生解之用，並令十方通洞彼此相見，故次放光；既彼此相見故謦咳令聞，令聞為令覺悟，是故彈指。此四是現正果瑞竟，次動地現依果瑞也。

「其中眾生」，第二，十方眾生覩瑞。前二處瑞多利益此會，今現五種神力多為益十方，故明十方覩見。又開四別：初：明覩見歡喜。「即時諸天」下，第二、諸天唱告勸隨喜供養。「彼諸眾生」下，第三、明十方順從。「所散諸物」下，第四、佛重現二種神力，一成寶帳表成法身不二，即後分經；「通達無礙如一佛土」者，同顯所乘不別，謂初分經，為表十方同悟斯二。

「爾時佛告」下，第二、歎法勸修。初歎法，次勸修。歎法之中略明四句：「如來一切所有之法」者，即初分經乘權乘實法也。「如來一切自在神力」者，第二、後分經身權身實、短長適化，謂自在神力也。「如來一切祕要之藏」者，此二攝義無不周故稱為要，昔所未說故名為祕。「如來一切甚深之事」者，授五乘人成佛之記為甚深事也。此四句即是次第，又攝一部義周也。又初句明一乘因果之法，次句一部所現神通，第三句因果神通昔所未說故名祕要，第四句不異前釋。「是故汝等」下，第二、獎勸也。

偈文為二：初、頌現神通意；次、頌勸修。現神通力為三：初偈，明為益現在十方眾生故現神力；次、兩偈，正頌現神力；第三、一偈，為利未來眾生故現神力。「囑累是經故」下，第二、頌獎勸，又開二別：第一、稱歎；第二、勸持。初稱歎凡有七門：初兩偈，頌功德無邊歎；次一偈半，得見諸佛歎；次兩偈，諸佛歡喜歎；次一偈，不久得佛歎；次一偈半，得四無礙歎；次一偈，得經旨趣門嘆；次一偈半，滅惑生解嘆。持《法華經》人得此七種果。第二、勸持，如文。