---
title: "法華義疏 · 22 囑累品"
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/cmczkswkb0nzjjj04ubvzzdcs"
---

### 囑累品第二十二

> Chapter 22: Entrustment

自上已來明稱歎流通，今次辨付屬流通。

問：

小乘辨佛永入無餘不復化物，可須付囑；此經明法身常存有感斯應，何故明付囑耶？

> The Lesser Vehicle distinguishes that the Buddha, having entered final nirvana, no longer manifests to teach beings—thus entrusting the teachings is necessary. But this sutra reveals the Dharma Body as eternally abiding, responding wherever there is sincere connection. Why then does it still speak of entrusting?

答：

有三因緣：一者、時眾聞佛慇懃付囑則重法情深各欲宣持。二、付諸菩薩即令其自行化他。三者、眾生於菩薩有重緣，故令其弘法化物。

> There are three reasons for this: First, the assembly, hearing the Buddha's earnest entrustment, felt a deep reverence for the Dharma and each wished to uphold and propagate it. Second, entrusting it to the bodhisattvas enables them to practice it themselves and teach others. Third, sentient beings have a strong karmic connection with the bodhisattvas, so they are entrusted to spread the Dharma and benefit beings.

亦開二別：一者、此品正明付囑；第二、〈藥王〉已下，奉命宣通。所言「囑累」者，囑謂付囑，累謂憑累。但囑累有二：一、以法付人，謂以大乘妙法付諸菩薩。二、以人付人，以二世眾生付囑四依菩薩，如《金剛波若論》以根未熟菩薩付囑根熟菩薩。今具此二也。《智度論》云「《波若》非祕密法，付囑聲聞；《法華》是祕密法，付囑菩薩」。《論》自釋云「《波若》未明羅漢作佛，但明菩薩作佛，其言易解，故聲聞能通，宜付囑聲聞；《法華》明阿羅漢成佛，於昔教為甚深，聲聞未解，故付囑菩薩」。

> This section also opens into two distinctions: First, this chapter directly clarifies the act of entrustment; second, from the "Medicine King" chapter onward, it is about carrying out the command to propagate the teaching. What is meant by "entrustment" (囑累) is that "entrust" (囑) means to hand over and commission, while "rely upon" (累) means to depend upon and burden. However, there are two types of entrustment: 1. Entrusting the Dharma to people: This means entrusting the profound Mahayana teachings to the bodhisattvas. 2. Entrusting people to people: This means entrusting the sentient beings of the two worlds (present and future) to the care of the Four Reliances bodhisattvas. For example, the \*Diamond Prajna Treatise\* entrusts bodhisattvas whose roots are not yet mature to those whose roots are mature. Here, both types are present. The \*Great Treatise on the Perfection of Wisdom\* states: "The \*Prajna\* teachings are not secret Dharma; they are entrusted to the śrāvakas. The \*Lotus Sutra\* is secret Dharma; it is entrusted to the bodhisattvas." The \*Treatise\* itself explains: "The \*Prajna\* teachings do not clarify that arhats attain Buddhahood; they only clarify that bodhisattvas attain Buddhahood. Their meaning is easy to understand, so śrāvakas can comprehend them, making it suitable to entrust it to them. The \*Lotus Sutra\* clarifies that arhats attain Buddhahood. Compared to the earlier teachings, this is extremely profound. Śrāvakas do not yet understand it, so it is entrusted to the bodhisattvas."

品開為三：初、佛付囑；二、菩薩受付；三、明說經事竟。三文各二。初文二者：第一、摩頂付屬。而言「現大神力」者，有人言：即是前品七種神力。今謂不爾。釋迦以數尺之手一時遍摩千世界塵數菩薩頂，神力之大亦莫其如斯也。「而作是言」者，前現大神力謂意業付囑，以手摩頂謂身業付囑，今明口業也。「難得菩提」者，歎菩提難得，欲令物尊重法也。此經明二權二實，今總言菩提者即一正觀，正觀縱任自在故名為乘，即初分經；能長短適化名為壽量，謂後分經也。今總言菩提即攝二分。「所以者何」下，第二、釋囑累意，即是示宣通之方。宣通之方凡有三種：一者、令上學諸佛；二者、令下知根性；三者、具此二義，法無不弘、人無不益，為報佛恩。如來內有三德：一、有大慈悲常欲拔苦與樂。二、無諸慳悋不藏惜法寶，此二即是佛功德業也。「亦無所畏」者，第三句，明智慧業。內具此三德，外與眾生三種智慧。佛之智慧照有慧也，如來智慧照空慧也，自然智慧空有二種任運能知，即無功用慧也。此之三慧，攝慧義盡。此經雖明二權二實，意在攝入佛慧，故偏說之。「汝等亦應隨學」者，上明內有三德、外與三慧，今勸菩薩學之。「勿生慳悋」者，慳有五種：一、住處慳；二、家慳；三、施慳；四、稱歎慳；五、法慳。法慳有七過：一、世世常盲；二、生生愚癡；三、常在怨家中生；四、失聖胎；五、三世佛怨；六、善人遠離；七、無惡不造。有此重過故偏誡之。

> This section is divided into three parts: first, the Buddha entrusts the teaching; second, the bodhisattvas accept the entrustment; third, it concludes the explanation of the sutra. Each of these three parts has two subdivisions. The first part has two subdivisions. The first is the "touching of the head" entrustment. Regarding the phrase "displayed great spiritual power": some say this refers to the seven kinds of spiritual power mentioned in the previous section. However, we hold a different view. Shakyamuni, with his hand of mere feet in length, simultaneously touched the heads of as many bodhisattvas as there are dust particles in a thousand worlds. The greatness of this spiritual power is truly unparalleled. "And spoke these words": The preceding display of great spiritual power represents the entrustment through mental action (intention); touching their heads with his hand represents entrustment through bodily action; now, this explains the entrustment through verbal action. "Difficult to attain is Enlightenment": This praises the difficulty of attaining Enlightenment, intending to make beings revere the Dharma. This sutra elucidates two expedient means and two ultimate truths. Here, the general term "Enlightenment" refers to the single correct contemplation. This correct contemplation, being free and unrestrained, is called the Vehicle—this pertains to the first part of the sutra. The ability to adapt teachings to beings' capacities, whether brief or extensive, is called the Life Span—this pertains to the latter part of the sutra. Here, the general term "Enlightenment" encompasses both parts. The passage beginning with "Why is this?" constitutes the second subdivision: explaining the intent of the entrustment, which is to show the method for propagating the teaching. The method for propagation generally involves three aspects: 1. Causing those of superior capacity to learn from all Buddhas. 2. Causing those of lesser capacity to understand their own roots and capacities. 3. Possessing these two meanings ensures that the Dharma is propagated without fail and beings are benefited without exception, thereby repaying the Buddha's kindness. The Tathagata possesses three inner virtues: 1. Possessing great compassion, constantly wishing to relieve suffering and bestow happiness. 2. Being free from all stinginess, not hoarding or begrudging the treasure of the Dharma. These two constitute the Buddha's virtuous actions. 3. "Also possessing fearlessness" is the third phrase, clarifying the action of wisdom. Internally endowed with these three virtues, he externally bestows upon beings three kinds of wisdom: \* The Buddha's Wisdom is the wisdom that illuminates existence. \* The Tathagata's Wisdom is the wisdom that illuminates emptiness. \* Natural Wisdom is the wisdom that spontaneously and effortlessly comprehends both existence and emptiness, i.e., non-contrived wisdom. These three wisdoms encompass the complete meaning of wisdom. Although this sutra elucidates two expedient means and two ultimate truths, its intent is to guide beings into the Buddha's wisdom; hence, it emphasizes this point. "You all should also follow and learn this": The above explains the internal possession of three virtues and the external bestowal of three wisdoms; now, the bodhisattvas are urged to learn them. "Do not give rise to stinginess": Stinginess is of five kinds: 1) stinginess regarding dwelling places; 2) stinginess regarding family; 3) stinginess in giving; 4) stinginess in praise; 5) stinginess regarding the Dharma. Stinginess regarding the Dharma entails seven faults: 1. In life after life, one is constantly blind. 2. In birth after birth, one is foolish and ignorant. 3. One is constantly born among enemies. 4. One loses the seed of sagehood. 5. One becomes an enemy of the Buddhas of the three periods (past, present, future). 6. Virtuous people keep their distance. 7. There is no evil one does not commit. Because these faults are grave, this precept is specifically given.

「於未來世」下，第二、勸下知根性。凡有二句：一者、明有大心人宜授以實說；二者、若有眾生不信一乘當為說三乘教。「汝等若能」下，第三、若能上學佛二德、下知兩機，則通法利人，謂報佛恩也。

> From "in future ages" onward, the second part encourages understanding the capacities of beings. It contains two main points: first, it clarifies that those with great resolve should be taught the true Dharma; second, it states that if there are beings who cannot yet believe in the One Vehicle, they should be taught according to the Three Vehicles. Following "if you are able," the third part explains that if one can emulate the Buddha's two virtues above and understand the two types of capacities below, then one can skillfully teach the Dharma and benefit others—this is how to repay the Buddha's kindness.

問：

> Question:

文云「若有眾生不信受者，即於如來餘深妙法中為說」，然小乘三藏非是深妙，大法即是大乘，云何別有餘深妙耶？

> The scripture says, "If there are beings who do not believe or accept this, then expound to them from the other profound and wondrous teachings of the Tathagata." However, the Tripitaka of the Hinayana is not profound or wondrous, and the Great Dharma refers to the Mahayana. How can there be other profound and wondrous teachings apart from these?

答：

> Answer:

方等有二：一者、大乘；二者、一乘。餘法即是大乘。

> The teachings of the Mahayana are of two kinds: first, the Great Vehicle; second, the One Vehicle. All other teachings belong to the Great Vehicle.

問：

> Question:

何故信大乘不信一乘耶？

> Why do you believe in the Great Vehicle but not in the One Vehicle?

答：

有二種人信大乘不信一乘：一者、是小乘信《大品》等，以《大品》等雖是大乘，未廢小乘，故小乘信大乘自是菩薩法，信小乘是聲聞法。二者、新學菩薩亦信《大品》，云《大品》明菩薩法，為說《大品》等，是我等所行，非二乘所行也。

問：

小乘人既不信一乘，何故信《大品》等大乘？

答：

《大品》等密令捨小、密令信大，如前〈信解品〉中密大乘有自他兩教也。亦為新學菩薩說《大品》，令密信一、密捨三也。

「時諸菩薩」下，第二，菩薩受付。亦開兩別：第一、一稱受付。「諸菩薩」下，第二、三過順旨。一一文中皆具三業受付：初、內心歡喜；二、身業恭敬；三、口業順從。「爾時釋迦」下，第三、明說經事畢。亦開二別：一、釋迦令諸佛各還所在；二、大眾欣慶。

問：

何故令分身各還本土，多寶獨稱還可如故耶？

答：

一多之疑易斷故令分身散席，常滅之惑難破故多寶獨停。「如故」者，直令閉塔，未遣還土也。次、大眾歡喜，如文。

問：

何故歡喜？

答：

從經初至〈囑累品〉明佛所乘法、能乘人究竟，故大眾歡喜。下〈藥王品〉乃明菩薩所乘法、能乘之人，故〈囑累品〉在中間也。