---
title: "法華經疏 · 譬喻品第三"
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/cmcznlt9b1rhujj04tcybapg8"
---

### 譬喻品第三

> Chapter 3: Parable

夫根有利鈍，則悟有先後。向正說法花，利根之徒，取悟於上矣。昧者未曉，故寄譬說之。理既幽䆳，難以一隅，故曲寄事像，以寫遠旨。借事況理，謂之譬喻。

舍利弗踊躍自下至火宅初，凡有三段明義：第一、明舍利弗懷悟於內發解於外，昔疑既重慇憂亦深，今既首悟一乘，表憙踊心溢不勝其欣。自說云：示託迹權引遠敦時情。所以者何至失如來無量知見。自說所欣本欲明之，欲明之旨容助成所聞。如是法者，聞一切眾生皆當作佛，見菩薩受記便自感傷獨不預之，今聞符昔故過耳便悟，昔慨失大今悟必欣矣。

> Shariputra leaped with joy and descended from the burning house to the first ground. This passage is explained in three parts. First, it shows Shariputra’s inner awakening and outward understanding. His past doubts were heavy, and his sorrow deep. Now that he is the first to awaken to the One Vehicle, his joy overflows. He says of himself: He manifested as a disciple to guide others according to the times. Why? Because he had lost the Tathagata’s limitless knowledge and vision. He speaks of his joy, which he originally wished to express, and this expression helps confirm what he has heard. This Dharma means that all beings will become Buddhas. When he saw the bodhisattvas receive prophecies, he felt sorrow that he was not included. Now that he hears this teaching matches the past, he understands it instantly. What he once lamented losing, he now joyfully realizes he will attain.

我常獨處山林樹下至非世尊咎。又所以聞即悟者，良由昔來每作是念：我等同入法性，如來豈限之以必小？是自取小耳。所以示者，夫說法以漸，必先小而後大。若我待於說大，必以成大，直過聞說小，便謂是實小，交利取證，常自咎恨。今聞是一，與同入法性不差，故即悟也。意自非小，徒自咎恨。今悟如此，致欣何已哉？待者，亦云當待。

> I have often lived alone in the mountains or under trees; this is not the Buddha’s fault. The reason I immediately awoke upon hearing is that, over time, I often thought: “We all enter the same nature of reality—how could the Tathāgata limit us to being small?” Truly, it is I myself who chose the small path. What it reveals is this: teaching occurs gradually, with the small coming first and the great later. If I had waited for the great teaching, I would certainly have become great. But instead, I heard the small teaching, took it as truly small, and became attached to attaining its fruits, always blaming and resenting myself. Now I hear that it is all one—that the small and great enter the same nature of reality without distinction. Thus, I awaken. I was never small at heart; I simply blamed myself in vain. Now that I realize this, how can my joy be contained? The term “by waiting” may also be said as “by waiting.”

爾時佛告舍利弗：吾於天人沙門，第二段，明既無小道唯趣于佛也。身子積悟冥著故與其受記，受記之唱豈實爾耶？以引希記之徒耳。

> At that time, the Buddha said to Shariputra: "Among gods, humans, and ascetics, this second passage clarifies that there is no lesser path; all must solely proceed toward Buddhahood. Shariputra, having accumulated wisdom and deep understanding, was thus given a prophecy of enlightenment. Was this prophecy truly given merely for its own sake? It was meant to inspire those who seek to receive such a prophecy."

曾於二萬億佛，至佛所護念，因其自悟憙，反譏以成之。小乘昔無大，望今偏授記者，明理中無小。所以遠引昔行者，明功招斯記，非曰有情，為密牽時情心也。以本願故，說三乘法。三乘之化，本為濁世，其土既淨，不容有三。而言三者，欲明三即是一，更無別三。其本解三即是一，故言以本願耳，豈曰實說三化乎？授堅滿記。所以又授堅滿記者，證身子得記不虗。

爾時四部眾至心大歡喜。第三段，引自岸之徒知皆有此分故歡喜也。舍利弗白佛言：我無復疑悔，夫德厚則憂深，道大則兼王。身子啟悟已畢，欲令有心同其玄解，故為千二百騰疑白佛。此諸聲聞既無昔疑而有今執，必須開張然後乃釋耳。聞所未聞，昔飡于三而今服一，同是聖言而先後鉾楯，故結疑於其聞也。

> At that time, the four assemblies were filled with heartfelt joy. This is the third section, indicating that those who had already crossed over rejoiced because they knew they too were entitled to this share. Shariputra said to the Buddha: "I no longer have any doubts or regrets." For when virtue is deep, worries are profound; when the Way is great, it encompasses all. Shariputra, having awakened fully himself, wished to help all those with sincere minds attain the same profound understanding. Thus, on behalf of the twelve hundred, he raised doubts before the Buddha. These voice-hearers, though they no longer had their previous doubts, still held onto their present attachments—these had to be opened up before they could be released. Hearing what they had never heard before: previously they had partaken of the Three Vehicles, but now they were to accept the One Vehicle. Both were the words of the sages, yet the former and latter seemed contradictory. Thus, their doubts arose from what they heard.

智者以譬喻得解，向言以挫其抱疑，今云智者以牽其意，智以背愚為性，既曰智者聞譬心悟，以此言斥之，厲其速悟耳。

若國邑自下義況，凡七段明理：一者明宅中灾患𥪰興群禍交萃；二者覺茲患禍其唯佛也；三者佛既自覺又興大悲󳫠濟諸子；四者將與三乘之樂，故先說宅中怖畏之事；五者與三乘之樂也；六者與其真實一乘至樂也；七者上許三車竟不與之事以虗妄也。國者對城處所，眾生在三界城內謂之為國，第一段也。邑者十無極，極譬邑有限，近人譬之聚落，同語一城隨義逐事，則萬端名生也。有大長者佛應統之，是其所崇為長者也。其年衰邁現身後邊，以設三乘之教也。財富無量，說法資慧命為財，理無窮限為無量。多有田宅及諸僮僕，化去其穢生其道牙為田，來居其為宅，從教作行為僮僕，無處非是為多也。

其家廣大。以或為本而安之，是家之義也；或無方所，為廣大也。唯有一門。佛教通悟為門，唯此乃通為一百、二百，天為一百，人為二百，三惡趣為五百，依界為止也。堂閣朽故。欲界為堂，上二界為閣，漸衰為朽故也。墻壁頺落。群或四統，謂之為牆；為不善所尅，謂之頺落。柱根腐敗。邪見住之為柱，乖理非堅為腐敗也。梁棟傾危。楪在𪪧愛為樑棟，理易可奪為傾危。周迊俱時。焱然火起，焚燒舍宅。眾苦譬火燒，無處不示為周迊，出於橫造為欻然，事至為起燒五陰舍也。

諸子一十，廿或至卅，已曾受化為子也。有三乘之別，為三多，故為十也。

長者見大火從四面起即大驚怖，第二段，佛覺斯苦也。本化不應有苦為驚，受苦昏意恐慧命遂盡於火故怖也。而作是念：我雖能於所燒之門安隱得出，佛應形在宅亦示有苦，現入泥洹惠命全為出，有餘之力得至無餘為能，亦從先佛教為能，於所燒之門得出。而諸子等樂著嬉戲，情遊五欲為嬉戲，經綿不捨為樂著，不覺不知不驚不怖，不謂害命為不覺知，既不覺知何緣驚怖？火來逼身至無求出意，傷逼慧命不以為患，經之不狀何應求出？

是時長者作是思惟：我身手有力。第三段、明佛兼濟。既自覺苦欲使物同然，故興大悲迬濟之也。本無二化乖之受苦，自應還用一乘教之，故欲設一乘教也。身者迹身，迹身理能提接為手，必能為力也。衣裓，衣能曲褁。子出如神通，能崎岴濟物。机案四等理，言說平若等。

復更思惟，是舍唯有一門。第四段，將欲與三車之樂。無說宅中怖畏之事，以恐其情也。眾惑所敞，為舍狹小。教門幽䆳，遊悟者寡，於門成小。戀著戲處。聖雖誘化，而愚稚不識，反更戀著五欲戲處，或當墮落三塗火也。雖欲一化，豈可用乎？故假癈之矣。東西走戲，視父而已。遍歷五道謂之走，旋遊六塵謂之戲，但視丈六不達方寸為視父而已。

爾時長者至已為大火所燒。第五段，欲與三乘樂也。向既說怖畏之事以恐其情，其情既懼，忽聞三車之美心必樂受，非是實教謂之方便也。父知諸子先心各有所好，眾生所好在於代苦為樂，今言三乘之樂是其所好，似而非也。代苦為樂者，於無苦為樂、於無為為苦，三乘永無有苦，豈可同日論哉？迹順其情實得牽出苦處，方便之極也。既無三乘何有彼樂，而言有之亦方便也。言三乘樂在於滅苦，苦既不滅而不顯明，又方便也。佛化在人、小乘從師二譬，牛羊是人中物，譬支佛既不能化又不從師，以譬鹿也。三界流轉義如步驟，長途之苦理能無為，代步之樂以喻車也。從教門出於火宅便得之矣，故云在門外也。

爾時，諸子至諍出火宅。謂是所好故受，既受得解而作諸行，為走出也。從謂致走，必務先得，為諍前耳。若空謂而不解，乃反為火燒，豈有出期？

是時長者見諸子等安穩得出，第六段，向權引與三車之樂，今與大車妙一之樂，無復諸苦為安隱出也。於四衢道，在實相無不通理為四衢道，定住其中為坐，無復結使覆障為露也。各白父言，父先所許從謂得解，雖實知無三未出門外義是未知，既出始知無三義亦未是知一，故有索所許之義。然佛先不許其一，不敢索一故報三而索，理苟無三自然與一矣。索義如此，斯則扣一之機，冥著為之設辭爾耳。車者指二乘，盡智、無生智是也。三界內豈無車乎？但不與之名，密欲引行者，故就極處為車耳。大乘者，所以佛處既希微玄絕難以接麁，以丈六迹得近人，故指丈六淺智為車也。

七住菩薩伏三界結，義在宅外，其人索也。各賜諸子等一大車，由索得說三是一理，理苟無三，今與其一，一是未知為與，非始與也。本已解無，豈更假說哉？託以悟諸不達耳。所以託之，良由人情信我，不肯受化，既聞出者未解，須說方知，況於己乎？便不得不受以成悟也。眾寶莊嚴車者，表所以大乘妙理無善而不備矣。高廣，理超數表為高，彌綸無極為廣。眾寶，總八萬四千波羅密為眾寶也。眾寶欄楯，喻陀羅尼。四面懸鈴，以喻四辨。軒盖，以喻慈悲。雜寶，七財之寶。寶繩，況大誓願連綴眾善妙果。華瓔，七覺花也。重敷綩延，諸禪定也。丹枕，喻諸功德相支枕也。

白牛至其疾如風。六通無垢為白牛，內外窮淨為膚色充潔，理妙因圓為形體姝好，無所不摧為大筋力，動進中道為行步平正，無滅不□為疾如風，用宣大化入於五道，為駕之遊多諸僕從，明教作行者宗侍如林也。所以者何？釋所以等與之意也。

舍利弗於汝意云何至寧有虗妄不，第七段，上許與三車，今乃與一事乖。先言似若虗妄，故反質身子明非虗妄。

但令諸子至全軀命明所以不虗妄。若本實欲與三乘，而今不與，亦不虗妄。何以故？但令全其慧命，斯恩甚重，足以補𠎝，有何虗哉？乃至不與最小一車，猶不虗妄，而況本無與心，今之不與，不乖先言，豈虗妄乎？況復乃與大車，則所得多矣。

如來亦復如是自下亦有七段，合上譬也。前四段直舉內義以合上譬，後三段先稱外譬後以內義合之。何耶？後三者，初說三車，次與大車，最後非虗妄。興教之意亦為一乘，一乘之旨顯於後三，故先稱而合也。前四段為成後三而作，故直帖上譬耳。世間之父既為物尊，故先序妙德，從此至成阿耨多羅，合上第一譬宅形勢也。見諸眾生為生老至雖遭大苦不以為患，合上第二譬如來覺知苦也。舍利弗！佛見是已便作是念：我為眾生之父至智慧令其遊戲，合上第三譬如來欲以大悲濟物之心。舍利弗！如來復作是念：若我但以神力至佛之智慧，合上第四譬將欲與三車之樂，故先說怖畏之事。舍利弗！如彼長者身手有力，合上第五譬與三車之樂，下俻烈三車也。舍利弗！如彼長者見諸子等安穩得出火宅，合上第六與大車譬。舍利弗！如彼長者以三車誘引，合上第七非虗妄譬。

而說偈言：自下重頌上七譬。初卅三偈頌第一宅中眾灾譬也。略不頌第二門佛覺眾苦，以義易知故也。屬于一人昔化之機扣聖，聖則府應，府應在此，義曰朽宅，屬于佛耳。

其人近出至忽然火起。所以云近出者，明出後火起，起自眾生，非佛為也。聖感蹔亡，謂近出耳。昔化淺昧，彼自尋乖，乖理成橫，而有諸苦，為忽然火起。

是時宅主在門外立，此下三偈頌第三段，佛以大悲濟物，如來超出三界，為門外立也。聞有人言：汝諸子等，先因遊戲，來入此宅。昔受化從生為子，化理在三界外，尋自乖化，還躭五欲為遊戲，因之受身，為來入此宅。宅主既來，昔緣亦發，機以扣聖，假為人言，聖應遂通，必聞之矣。

告喻諸子自下五偈，頌上第四段說宅中怖畏之事。是時長者而作是念自下七偈半，頌上第五段與三車之樂。長者知子得出火宅自下十七偈，頌上第六段等與大車也，不頌第七不虗妄也。造諸大車，大乘理無造作，子先不知，使其始知為造耳。告舍利弗我亦如是自下四偈，合上第一譬宅形勢也。如來已離三界火宅此一偈，合第二譬也。今此三界皆是我有此二偈，合第三譬。雖復教詔自下四偈，合前第五譬。所以不合第四者，說怖畏即是與樂，故不別合也。汝舍利弗我為眾生此一偈，合第六譬、第七不虗妄，證成第六一乘義，故不別合也。

汝等若能信受是語，夫唱高必知寡，理深必信少。前明一乘之道，則旨玄致邈，冥然絕朕，近識之徒，取信良難。自下明不可妄為人說，厲言䔍席，向方之徒，安得不自鞕信悟之矣。法印一乘妙理，理無壅滯，如王者之印，無所不通矣。此人罪報，將欲流後代，於便道宣天下，故設得失之軌，以誡人也。法華經者，無義而不包，無善而不備。若順之者，則無福而不集；逆之者，則無惡而不有。故廣列罪福之報，以表斯意也。