---
title: "法華經疏 · 安樂行品第十三"
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/cmcznltd61rlwjj04pb8m4tya"
---

### 安樂行品第十三

> Chapter 13: Peaceful Practice

明三因為一因義畢。此品向已明諸大士流布斯經，眾聲聞輩亦於他國班宣此法，中聞有欲傳此經者，罔知其方，故設此品教其方法。

> Clear three causes and thus complete the meaning of one cause. This chapter has already explained that the great bodhisattvas spread this sutra, and the listeners also proclaim this teaching in other countries. Among them, there are those who wish to transmit this sutra but do not know the method; therefore, this chapter is established to teach them the method.

若能安住四法者，則身靜神定；神定身靜故，則外苦不干；外苦不干謂安樂，則能說法無惓，故物蒙其益耳。四法者：一、住行；二、親近處。行親近處者，能遠惡近理也。心既栖理，則身口無過；身口無過，第二法也。三者、心無嫉妬；四者、大慈心也。三業既淨，慈念又彌，以此宣法，不亦弘乎？

於後惡世，云何能說是經？前以經未難持，若深難持，則淺識自崖，故問方法，以引學者於惡世也。

> "In the evil ages to come, how will one be able to teach this sutra?" Earlier, it was said that the sutra is difficult to uphold; if it is profound and hard to grasp, those of limited understanding will shrink back. Therefore, the question is asked about the method, to guide learners through these corrupt times.

於惡世。欲通說是經，當安住四法末世。持經雖曰多惡，若住四法末世，則無苦矣。住之必安，故言安住。教道之法，其方如此。一者、安住菩薩行處、親近處。已入於理，而履行之，為行處也。雖未入理，親而近之，為親近處。亦是始終合為一事也。

> In an evil age, if you wish to widely teach this sutra, you should firmly abide by the Four Methods. Though the age of decline is filled with many evils, if you abide by these Four Methods, there will be no hardship. Dwelling in them brings peace, hence the term "firmly abide." The way of teaching and guidance is as follows: First, firmly abide in the Bodhisattva's Practice and in the Realm of Close Association. Entering into principle and then putting it into action is the Practice. Though one may not yet have entered the principle, drawing near to it is the Realm of Close Association. Together, these two form a single matter from beginning to end.

住忍辱地至心亦不驚。行處者，始終以忍辱為主，此五事是始也。又復於法無所行，向明理心之德，今弁觀行之能，四事是行處終也。

不親近國王、王子，親近處亦有始終不近，起亂之處為親近理，此下諸事是近處之始。路伽耶陀，謂破世間論義也。逆路伽耶陀，謂苦切論義也。那羅等，謂綵書其身為種種變。

五種不男：一者生不能男，謂天質乃庄直不能耳。二者黃門器物少弱。三者半月不能男，謂半月變為女也。四者妬故不能男，謂其先不自能，見他行欲即便生妬，妬故乃能也。五者精不能男，謂他先觸己身方能男耳。

觀一切法空如實相，自下十餘事，其名雖多，其實一空而已。此是始觀，未能入理，為親近處終也。

偈言：自下偈頌，或廣或略，或亦不頌，可隨義制之。若口宣說，若讀經時，不樂說人及經典過。第二法者，無身口過。此雖不道身業，偈中頌也。此章或言心業者，以成身口，必無失耳，非是明心也。又文殊至無懷嫉妬諂誑之心。第三法者，意無嫉妬也。此雖道口業，為成心無過耳，非明口也。文殊至於在家出家人中生大慈心。第四法，大悲心者，被物之大，故在後明。若能安此四法者，則無怯弱，乘斯弘教，其實彌矣。譬如強力轉輪聖王。此譬捐喻法花經，昔不與人，而今與之也。