---
title: "法華經疏 · 經題"
description: "竺道生所撰《法華經疏》是南北朝時期對《妙法蓮華經》的重要注疏。作者竺道生為東晉高僧，倡導頓悟成佛說。該疏以圓融一乘思想為核心，闡釋眾生皆有佛性、皆可成佛的義理，並強調《法華經》開權顯實、會三歸一的宗旨。其注疏深刻融匯了般若中觀與涅槃佛性思想，對漢傳佛教天台宗的形成具有深遠影響，被視為中國佛教義學史上的權威著作之一。"
url: "https://rushiwowen.co/en/r/cmcznlt9b1rhrjj04ba9sgp73"
---

妙法。夫至像無形，至音無聲，希微絕朕思之境，豈有形言者哉？所以殊經異唱者，理豈然乎？寔由蒼生機感不一，啟悟萬端。是以大聖示有分流之疏，顯以參差之教，始於道樹，終于泥曰。凡說四種法輪：一者善淨法輪，謂始說一善，乃至四空，令去三塗之穢，故謂之淨。二者方便法輪，謂以無漏道品，得二涅槃，謂之方便。三者真實法輪，謂破三之偽，成一之美，謂之真實。四者無餘法輪，斯則會歸之談，乃說常住妙旨，謂無餘也。此經以大乘為宗。大乘者，謂平等大慧，始於一善，終乎極慧是也。平等者，謂理無異趣，同歸一極也。大慧者，就終為稱耳。若統論始末者，一豪之善皆是也。乘者，理運彌載，代苦為義也。妙者，若論如來吐言陳教，何經非妙？所以此經偏言妙者，以昔權三之說非實。今云無三，斯則言當理愜，無昔虗偽，謂之妙耳。法者，體無非法，真莫過焉。

> The Wonderful Dharma. The ultimate form is formless, the ultimate sound is soundless; it is subtle, rare, and transcends the realm of thought and conception. How could it be expressed through form and words? Then why are there different scriptures and varied teachings? Is the principle truly such? It is because living beings have diverse opportunities and responses, and enlightenment is awakened in myriad ways. Therefore, the Great Sage revealed teachings that diverge, showing varied instructions. This began under the Bodhi tree and ended at the time of Nirvāṇa. In total, he taught four kinds of Dharma-wheels: First, the Dharma-wheel of Purity and Goodness: This refers to teachings starting with a single good deed and extending up to the four formless heavens, enabling beings to leave the defilement of the three evil paths, hence called "pure." Second, the Dharma-wheel of Skillful Means: This refers to the path of the undefiled attainments, leading to the two kinds of Nirvāṇa, hence called "skillful means." Third, the Dharma-wheel of Truth: This refutes the falseness of the three vehicles and establishes the perfection of the one vehicle, hence called "truth." Fourth, the Dharma-wheel of Ultimate Completion: This is the teaching of returning to the source, explaining the everlasting and wondrous principle, hence called "ultimate." This sutra takes the Great Vehicle as its essential teaching. The Great Vehicle means the great, equal wisdom—beginning with a single good deed and culminating in the highest wisdom. "Equal" means that the principle has no differing paths but all return to one ultimate truth. "Great wisdom" is a name based on the final result. If we discuss it from beginning to end, even the smallest good deed belongs to it. "Vehicle" means that the principle carries and sustains all beings, and its function is to relieve suffering. "Wondrous" means—if we discuss all the teachings spoken by the Tathāgata, what scripture is not wondrous? Yet this scripture is specifically called "wondrous" because the provisional teaching of the three vehicles in the past was not ultimate truth. Now it states there are no three vehicles—this is speech that accords with principle and is fitting, without the falsehood of the past, hence it is called "wondrous." "Dharma" means that the essence has no non-Dharma; the true is none other than this.

蓮花者，嗟茲經也。然器象之妙，莫踰蓮華。蓮華之美，榮在始敷。始敷之盛，則子盈於內。色香味足，謂之分陀利。無三之唱，事同之也。虗談既亡，真言存焉。誠言既播，歸一之實顯乎其中矣。經者，世之經緯，成自素帛。斯之經緯，顯乎行者，真光之綵也。

> The Lotus is likened to this sutra. No other form captures its wonder like the lotus flower. The lotus's beauty lies in its first bloom, and within that first bloom, its seeds are already fully formed inside. Its color, fragrance, and taste are complete—this is called a \*pundarika\*. The proclaiming of the "Three Vehicles as non-existent" mirrors this same truth. When empty talk ceases, true words remain. And once these genuine words are spread, the reality of the One Vehicle becomes clearly visible within them. "Sutra" refers to the warp and weft of the world, made from plain white silk. The warp and weft made visible through the practitioner become the fabric of true light.