---
title: "法華經疏 · 方便品第二"
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/cmcznlt9b1rhtjj04mwh2lohi"
---

### 方便品第二

> Chapter 2: Skillful Means

昔晦迹三乘，群徒謂是，今欲顯乎一實，示以真正，以非明是，故標方便目品。既指昔三乘為方便，所以一顯，茲處不言而自顯。若云一乘品者，理似可一，故言方便，乃表絕歎之致矣。

> In the past, the three vehicles were taught as a hidden means, and the assembled followers took them as the truth. Now, wishing to reveal the one true reality and point to what is genuine, using what is not to illuminate what is, the chapter is therefore titled "Skillful Means." Since the three vehicles of old are pointed to as skillful means, the One is thereby revealed; here it becomes evident without being spoken. If it were called "The One Vehicle Chapter," the principle might seem to imply a single vehicle alone. Hence "Skillful Means" is used, expressing the ineffable wonder beyond all praise.

從三昧安詳而起。夫幽致既寄，䆳言亦深。上所以雨花動地，彌勒懷疑，文殊決者，豈非皷發群迷，虗蕩其情乎？其心既曠，則堪受一乘。且聖人設軌，順感而然。從定起而發言，言必冥當。冥當，故受者之心自然篤矣。

> He arose serenely from meditative concentration. Since profound truths had been entrusted to it, its words were also deep. That is why flowers rained down and the earth trembled; Maitreya harbored doubts, and Manjushri resolved them—was this not to rouse the deluded multitude and to sweep away their confusion? Once their minds became vast and open, they were ready to receive the One Vehicle. Moreover, when sages establish their teachings, they do so in accord with what stirs the heart. Rising from concentration, he then spoke. His words were always in hidden accord with the truth; and because they were in hidden accord, the minds of those who received him were naturally made firm.

告舍利弗：所以告之者，其迹在聲聞，可以級近，實照踰人，可為對揚也。

> He addressed Shariputra: The reason he spoke to him was that Shariputra's outward path was that of a voice-hearer, which made him close in rank and approachable, yet his true insight surpassed that of ordinary people, making him a worthy partner in dialogue.

智慧甚深，言雖萬殊，而意在表一，物乖言旨，於智成深，非因是智深，物深於智耳。乃是傷不逮之辭，豈是歎智耶？

> Wisdom is profoundly deep. Though words take countless different forms, their intent is to point to one thing. When things deviate from the meaning of words, wisdom seems deep. It is not that wisdom is deep in itself—rather, things are deeper than wisdom can reach. This is a lament of not being able to grasp it fully—how could it be praise of wisdom?

其智慧門，夫智在說，說則為門。非唯智不可解，門亦難了，了門則達三非。非難解如何？

一切聲聞、辟支佛所不能知。然則三乘皆權，而大乘不乖，所以大故不言之。二乘正反於大，致言不知也。所以者何至未曾有法。若不明所以，豈能信之？必須重釋。積行如此，所得造極，為未曾有，可非量者。今智慧句，此以因釋果，隨宜所說，言迹外順從，迹必昧旨，昧旨則難解。此合智慧門句，既釋所以，微旨轉頭。

吾從成佛已來至令離諸著。向總歎佛智慧。此說就釋迦為語品目之，作生此句也。上言隨宜，或以生著，須更明之。言隨宜者，隨病所宜。病有萬端，教必無方，皆是引導離著為本。一日不然，著無離理，故云成佛已來。

所以者何至成就未曾有法。內窮方便知見，外言無非巧度。又明所以窮於方便者，良緣照圓，無㝵造極故也。禪定功德深入無際者，釋知見波羅密所以具足也。

種種分別巧說諸法，既云無方，其辭似乖理當，又須更明三乘之異，謂之種種。以三表一，謂之巧說。萬辭同當，更無異味，順彼無逆，謂之悅可眾心。向明內解，此明外化。

止！舍利弗！不須復說。既明三乘不實，次應明是一乘。雖言不實，猶未有所當，未足駭其執是之心。若復說者，必應驚疑，故呼言止。豈曰不說，遣其疑耳。向雖未指斥言一，然粗已示意，故云不須復說。實相無二乘之偽，唯一乘實也。

如是相性，此十一事緣語萬善也。如烟是火相，能燒是性，相據於外，性主於內，體性相之通稱。力作，有能未用謂之力，造用事施謂之作。因緣，能生為因，扶踈為緣。果報，情期尅遂謂之果，歷數所鍾謂之報。本末，萬善之始為末，佛慧之終為本。唯佛了此諸義，曉其源極，故總結云究竟等。

除諸菩薩眾信力堅固者，佛昔說三而今言無，又未道一，此意難測測之者寡，故廣列諸人。堅固者，八住以上唯其能測，佛當說一乘，故云除也。二乘居然不測，新發意菩薩、性解之徒、不退菩薩，初住至七住豈曰不知？欲高美一乘使人崇信，故云爾耳。語無異，理唯一極，言符乎理，故云語無異。

爾時大眾中至千二百人，佛向止而不言者，欲扗其疑心，而今尤更疑昧。是諸聲聞既聞佛廣歎此道甚深，罔知斯旨所在一解脫義，我等亦得此法。三乘功德雖曰優劣之殊，及其涅槃永息之處不異，故言一解脫既同，而向所讚嘆慇懃之至，罔知是義所趣。

舍利弗知四眾心疑，騰乎時情，乘機而疑，疑心既積，求決之意亦至矣。道場所得法，道高理遠，孰能問者？佛若不說，迹似悕法，故世尊從三昧起，無問而自說，歎諸佛智慧甚深無量，此頌之也。

佛告舍利弗：止！止！不須復說。佛前止者，意欲以止止疑，身子云說乃止疑，故重請。二言碩異，而遣疑是同。

爾時世尊告舍利弗：汝已慇懃三請。夫聖人設教，言必有漸，悟亦有諧。既致三請，群疑宣液。群疑宣液，則欣聞之心無間然矣。所以三請者，非聖欲然，機須爾耳。

自下凡五段明義：一者辨真偽之別，二者正明宗極一致之道，三明三世諸佛軌則玄同，四明所以說三乘者非聖欲爾出不獲已，五明得失之人五千人退者。此第一段辨真偽之別，正言將奏真偽自判，譬猶日月既耀󴖸皁分明，所以示此迹者誡肅時情耳。若增上慢人不預嘉會者，時情慶至自鞕信悟矣。

爾時佛告舍利弗至無復枝葉，第二段，自下明一致之道。繁柯既亡貞幹存焉，隨宜所說適物而言，雖復說三而情存表一，故言意趣難解，唯以一大事因緣故出現於世。上已髣髴示宗，此則復為說也。既云三乘是方便，今明是一也。佛為一極，表一而為出也。理苟有三，聖亦可為三而出，但理中無三唯妙一而已，故言以一大事出現於世，欲令眾生開佛知見，故微言云旨意顯于茲。此四句始終為一義耳，良由眾生本有佛知見分，但為垢障不現耳，佛為開除則得成之。一義云，初住至七住，漸除煩惱曰開，無出照耀曰清淨，欲示眾生佛之知見。向言本有其分，由今教而成，成若由教則是外示，示必使悟，悟必入其道矣。一義云，八住得觀佛三昧，常樂示佛慧。悟知見一義云，九住菩薩為善慧深悟佛之知見也。入佛知見一義云，十住菩薩以金剛三昧散壞塵習轉入佛慧。由論躰況階級如此，丈而辨之，就行者一悟便有此四義也。若二若三，二第二乘也，三第三乘亦應無第一，第一不乖所以大，故不無之，既無二三一亦去矣。

舍利弗！一切諸佛法亦如是，第三段，引十方三世諸佛為證。三世諸佛皆先說三乘後明一極，雖復世異人殊，然斯道玄同矣。

舍利弗！諸佛出於五濁惡世，第四段，明聖人非自欲設三教，但眾生穢濁難以一悟，故為說三乘出不獲已，豈欲爾乎？劫濁，上代眾生稟質清虗累亦微薄，以今比之謂為濁耳。劫者時也，眾生既惡，或遇刀兵或遭穀貴病疫時也。煩惱濁，群惑交萃道何由生？眾生濁，總五盛陰惡也。見濁，五邪見本背真違理，故別立之。命濁，邪命交󳷥。違乎值道，非濁。如何於一佛乘分別說三？佛以濁世人無大志，而所以佛理幽遠不能信之，抑使近人作三乘教耳。雖曰說三恒是說一，今云於一人身得佛，豈不抑使近人乎？迹近在人外示易學，苟能以易而學自然之遠。又云二乘同盡於結不除習，去人轉近尤易滅也。若能以易滅而求自然之於都滅，斯則於一佛乘分別說三也。

舍利弗！若我弟子自謂羅漢，第五段，辨人得失。欲使道行天下，豈容不辨得失，誡人於捨失而從得？若謂是羅漢，而不知佛但為化菩薩者，則非羅漢，此是過失之人也。能持此經謂之得除，佛滅度後現前無佛，二聖之間既無聖主，容可不信？若佛在者必信無疑，密牽時人及佛現在，何可不信邪？

偈言次第頌前五科：初正四偈頌第一真偽，次卅五偈頌第二一大事，次七十五偈頌第三世諸佛證，次兩偈頌前第四段出不獲已說三乘，最後五偈頌第五得失。人受胎之微，形在三界惑內謂之微耳，唯法身為大。更以異方便助顯第一義，理本無言，假言而言謂之方便。又推二乘以助化謂之異方便，一乘既深假之以顯一義，云四十九年所說是方便，今說法華謂異方便。

若有眾生類至有人禮拜。自下明眾生於過去佛殖諸善根，一豪一善皆積之成道，知法常無性第一空義，明理無二極矣。佛種從緣起，佛緣理生，理既無二，豈容有三？是故說一乘耳。

是法住法位，世間相常住。釋：向知法常無性，以此義故，知常無性。

於三七日中，初七日觀樹者，欲表報恩；中七日經行者，既由經行大悟，蔭樹成道，此恩那可不報邪？後七日思惟度眾生，梵王請法，乘感而化耳。