---
title: "法華經句解 · 弘傳序解"
description: "法華經句解又名法華經聞達解，由南宋僧人聞達撰著。該書誕生於宋代佛教義學研究興盛的背景之下，是對《妙法蓮華經》的逐句註釋。內容上，聞達法師依天台宗綱要，對經文的字句、名相和深層義理進行了系統闡釋，旨在疏通文義、彰顯一乘圓教思想。此解是天台宗解經的重要文獻，以其精要權威的風格，為歷代學人研究法華經提供了關鍵指引，在佛教註疏史上佔有重要地位。"
url: "https://rushiwowen.co/en/r/cmex2nvsj0sahjp04jk3oswnf"
---

### 妙法蓮華經弘傳序解

> Preface to the Transmission of the Lotus Sutra

錢塘廣照沙門　釋　聞達

妙法蓮華經弘傳序

妙法蓮華經五字，是本經題。弘傳序三字，南山所立。弘傳者，恢弘傳授也。序者，蓋述斯經弘傳來由，及採經中妙義，開明大旨，冠在經初，發誓弘通，傳流濁出，等與眾生，登無上覺之謂也。妙法者，所謂佛之知見，本覺妙心也。此之知見，法界平等，佛與眾生，本無二致。故曰：妙心本具，如如意珠，心佛眾生，三無差別。又復當知，性雖平等，迷悟有殊。佛以悟故，安住其中，終日受用，無非四德。眾生迷故，背覺合塵，長劫輪迴，無非八倒。佛憫群迷，出現於世，種種方便，調伏其心，無非為令得佛智慧。故經曰：如來所以出，為說佛慧故。由斯妙法，唯心本具，所以佛令開示悟入，革凡成聖，證妙法身。故經曰：若有聞法者，無一不成佛。法義如是，豈不妙哉！蓮華者，上根觀之，即是自性法華三昧，更非他物。中下之機，則作引物譬喻，本有覺心清淨妙理也。故經曰：欲令眾生開佛知見，使得清淨故，出現於世。復有三義：一者、為鈍根故，不堪受大，權設三乘，而為誘掖。故經曰：眾生根鈍，云何可度？我今得道，當說三乘。所以說小，逗會權機，正為大乘而作方便，如為蓮實而生蓮華。二者、調停既久，根器純熟，點昔方便悉是佛乘，召傭作人即是親子，即經云汝等所行是菩薩道，諸君當知此是我子，譬如華開得見蓮實。三者為彼大機廢前方便假名字說，但說一乘無上道教，即經云正直捨方便但說無上道，十方佛土唯一佛乘，譬如華落蓮實獨存。上據迹門，下本門中亦有三義。經云我少出家得阿耨菩提，為本施迹也。我實成佛已來壽命無量阿僧祇劫，開迹顯本也。為眾生故有滅不滅實不滅度，廢迹立本也。具上諸義法喻雙舉，故曰妙法蓮華也。妙玄云：問：蓮華定是法華，三昧之蓮華定是華草之蓮華？答：定是法蓮華。法蓮華難解，故華草為喻。利根即名解理，不假譬喻，但作法華之解。中下未悟，須譬乃知。以易解之華草蓮華，喻難解之三昧蓮華，故有三周說法逗會三根。約上根是法名，約中下是譬名，三根合論雙標法喻。所言經者，訓法訓常。妙蓮華王佛知見道，三世同遵始終不易，故云常也。軌則攝持化令成佛，故云法也。弘傳者，此有四意，文中首明結集翻傳，次古佛傳通，三此方受持，四今師弘贊。詞義甚明，尋文可見。所明諸意，欲使學者恢弘義路傳通心法，承襲有宗無致虗托。序者，門首之墻，如登堂奧必由墻序，欲探經文須明序致。

> The five characters "Wonderful Dharma Lotus Flower Sutra" form the title of this scripture. The three characters "Transmission and Propagation Preface" were established by Master Nanshan. "Transmission and propagation" means to broadly spread and hand down the teaching. A "preface" recounts the history of how this sutra was transmitted, draws out the profound meaning within the text, clarifies its core purpose, and is placed at the beginning of the sutra. It expresses the vow to spread the teaching widely, to let it flow through this defiled world, and to lead all beings together toward supreme enlightenment. "Wonderful Dharma" refers to the Buddha's knowledge and vision—the wondrous mind of innate enlightenment. This knowledge and vision pervades the entire realm of reality equally; the Buddha and all beings are fundamentally no different. Thus it is said: "The wondrous mind is originally complete, like a wish-fulfilling jewel; mind, Buddha, and beings—these three are without distinction." Yet we should also understand that although the nature is equal, delusion and awakening differ. The Buddha, being awakened, abides within it, enjoying its use at all times, nothing less than the four virtues. Beings, being deluded, turn away from enlightenment and cling to defilement, cycling through countless eons, nothing but the eight inversions. The Buddha, pitying the confused multitude, appears in the world and uses various skillful means to tame their minds—all for the sole purpose of enabling them to attain Buddha wisdom. Thus the sutra says: "The Thus Come One appears in the world to speak of Buddha wisdom." Because this wonderful dharma is inherently complete in the mind, the Buddha causes beings to open, reveal, awaken to, and enter it, transforming ordinary beings into sages and realizing the wonderful dharma body. Hence the sutra says: "Whoever hears this dharma—none shall fail to become a Buddha." The meaning of the dharma is thus—how could it not be wonderful! As for the lotus flower: those of superior faculties see it as the lotus of their own nature, the samadhi of the dharma—nothing other than this very mind. Those of medium and lesser capacities take it as an illustrative metaphor for the pure and wondrous principle of the originally awakened mind. Thus the sutra says: "To cause beings to open the Buddha's knowledge and vision and attain purity, the Thus Come One appears in the world." There are also three additional meanings. First: for those of dull faculties who cannot bear the Great Vehicle, the Buddha provisionally establishes the three vehicles as a means of guidance and support. Hence the sutra says: "Beings have dull roots—how can they be saved? Now that I have attained the path, I will speak of the three vehicles." Teaching the lesser vehicle accommodates those of provisional capacity, serving precisely as an expedient for the Great Vehicle—just as the lotus flower grows for the sake of the lotus seed. Second: after long and gradual guidance, when faculties have ripened, the Buddha points out that all former expedients were itself the Buddha vehicle. The hired worker is revealed to be the true son—this is the sutra's teaching: "What you have practiced is the bodhisattva path; know that you are my children." This is like the flower opening to reveal the seed within. Third: for those of great capacity, the Buddha discards earlier provisional names and explanations, speaking only of the single vehicle—the unsurpassed path. This is the sutra's teaching: "Putting aside expedient means, I speak only of the unsurpassed way. Throughout the ten directions, in all Buddha lands, there is only the single Buddha vehicle." This is like the flower falling away so that the seed alone remains. The above concerns the trace teaching. In the fundamental teaching, there are likewise three meanings. The sutra says: "In my youth I left home and attained anuttara-samyak-sambodhi"—this is the provisional appearance based on the fundamental. "Since my actual attainment of Buddhahood, my lifespan has been immeasurable asankhya kalpas"—this reveals the fundamental through the trace. "For the sake of beings, there is appearing to enter nirvana and not entering nirvana; in truth, I never enter nirvana"—this sets aside the trace to establish the fundamental. Combining all these meanings—both the principle and the metaphor—the title is established: "Wonderful Dharma Lotus Flower." The Profound Meaning states: "Question: Is the lotus in this title definitely the lotus of the dharma samadhi, or is it definitely the lotus flower of the plant? Answer: It is definitely the dharma-lotus. Since the dharma-lotus is difficult to comprehend, the flower is used as a metaphor. Those of sharp faculties directly understand the principle without needing metaphor, forming their understanding in terms of the dharma-lotus alone. Those of medium and lesser faculties cannot grasp it without illustration. Thus the easily understood lotus flower is used to illustrate the difficult-to-understand lotus of samadhi. This is why there are three rounds of teaching, each accommodating one of the three faculties. For the superior faculty, it is a name based on the dharma; for the medium and lesser faculties, it is a name based on the metaphor. Considering all three faculties together, both the dharma and the metaphor are invoked in the title." The word "sutra" carries the meaning of both "guideline" and "constancy." The King of Wondrous Dharma Lotus—the path of Buddha's knowledge and vision—is followed alike by past, present, and future, never changing from beginning to end. Hence it is called "constant." It provides the rules and support that transform beings and lead them to Buddhahood. Hence it is called "guideline." Regarding "transmission and propagation," there are four aspects: The text first addresses the compilation and translation of the canon, then the ancient Buddhas' unbroken transmission, then the reception and practice of this teaching in our land, and finally the present master's propagation and praise. The meaning is clear and can be readily seen by reading the text. What is expressed throughout is meant to inspire learners to broaden the path of meaning, transmit the mind-dharma, carry on an authentic tradition, and avoid empty claims. "Preface" signifies the gateway at the entrance—like entering a deep hall, one must pass through the gateway and vestibule. To explore the sutra's text, one must first understand its preface and arrangement.

終南山釋　道宣　述

> Composed by Dao Xuan, of Zhongnan Mountain.

終南者，山名也，在京兆府長安城南。其山自遠而來，勢終於此。京城之南，秀氣蟠結，聖王所都，祖師平昔居此山中。釋者，具云釋迦，此翻能仁。以能仁育化眾生，故即如來先祖之姓也。出家之士，以佛為師，還隨師姓，即阿含經云：四河入海，無復本名；四姓出家，同稱釋氏。宣者，師之諱也。從佛出家，修行直道，宣布法華，利益眾生，故有是稱也。述者，敘述來致，欲人之開解也。

妙法蓮華經者，統諸佛降靈之本致也。

初句標經，次句總判。一經大意罄無不盡，十方三世諸佛如來降靈本意，唯以一大事因緣故，所謂開示悟入眾生佛之知見。佛之知見者，即一佛乘平等大慧，特欲簡異三乘五乘諸知見也。別而言之，在心曰知，在眼曰見。又復須分自他受用，於自分上則真實慧心洞然明白，清淨慧目照五蘊空；於他分上則佛知眾生法性平等，佛見眾生是所應度。故經曰：知諸眾生心之所念。又曰：我以佛眼見諸眾生。是故方便以佛知見開示一切悉令悟入，佛為說此出現於世，故曰為一大事因緣。唯此一實，餘二非真，故曰開方便門示真實相。所以多寶歎言：善哉善哉！如所說者皆是真實，此之一法是佛所證，諸佛心中常所護念，以慈悲故轉示眾生，故曰以平等大慧教菩薩法佛所護念。妙法華經為大眾說，眾生獲聞，於一佛乘生大勇猛，名信法華。由信力故心珠顯耀，名開法華。於一切處皆徧示現，名示法華。了了得見決定無疑，名悟法華。見處深遠與佛無殊，名入法華。步步不離實際理地，名證法華。又復應知，知、見二字，語略義含。具足應云見、聞、覺、知，則對六根，義方整足。何以知然？準經明德，具有六千：眼見、耳聞、鼻、舌、身三，通名為覺，在意曰知。經舉初、後心、眼兩根，不言餘四。耳、鼻、舌、身及論功德，缺於四千，顯是文略。問：佛之知見，豈同眾生？答：心、佛、眾生，三本無異。又況佛為凡開，非為佛也。故楞嚴云：十方諸佛，異口同音，告阿難言：汝欲識知俱生無明，使汝流轉生死結根，唯汝六根，更無他物。汝復欲知無上菩提，令汝速證安樂解脫，寂靜妙常，亦汝六根，更非他物。是知六根清淨，等同於佛，始得名為佛之知見。良由一切眾生，本有佛性，與佛無殊。無始沉迷，不知不覺，長流生死，無解脫期。諸佛世尊，道眼觀見，不忍沉淪，從真起應，出現世間，故曰降靈。種種方便，言詞譬喻，演說諸法，蓋為眾生迷惑障重，佛性蒙蔽，而為開之。俾旁生界中，龍女成佛；地獄道中，提婆受記；邪見鬼業，嚴王得度；法師品內，修羅八部，皆與通記，當得菩提。人倫治生，即是實相。施、戒、禪、誦，彈指、散華，本是天業，皆成佛道。告聲聞眾，及緣覺乘，於佛所說，當生大信。決聲聞法，是諸經王，以佛道聲，令一切聞。唯一實道，無二無三，菩薩開法，疑網皆除。分別品中，微塵菩薩，世尊悉記，成等正覺。開前九道，即是佛乘，法界平等，無異無偏，成一圓融，清淨妙體。妙音觀音，證此三昧，是則名為，普現色身。喻之以高廣大輦，眾寶莊嚴，示之以衣內明珠，真如至寶。矧廼未開之前，諸乘隔別，實為權隱，譬如明珠，隱王頂髻。在王頂者，極果所宗，根器既純，開權顯實，一切皆當，成得佛道。如彼勇將，有大功勳，王解髻中，明珠賜之。既開之已，廣明諸佛所脩行處，無量無數三昧功德，而示諭之。既示之已，勉令修進，勿廢寸陰，欲令明悟。既悟之已，彌須涵養，勿廢前功，進趣菩提，入佛知見，等與眾生，同成佛道。故經曰：諸佛欲令一切眾生，開示悟入佛之知見，故出現於世。所以祖師述云：統諸佛降靈之本致。當知此法，義趣圓融，位位各攝一切諸位，說有次第，理無前後，重重互現，如帝珠網。

蘊結大夏，出彼千齡。

大夏，指西域也。如來滅後，阿難尊者蘊積妙義，結集成章，流傳彼土，出過千載也。

東傳震旦，三百餘載。

法自西至，故曰東傳。震旦亦云真丹，梵音少異。此云神洲，以地勝故，多產神靈。東華之地方五千里，乃大海中一水洲耳。亦云赤縣，以在南故，近於離明之盛。西晉永康蓮經傳此，迄于大唐，餘三百載。或云自漢至晉三百餘載者，非。以西晉之前，法華未至，亦猶四分譯在姚秦。祖文序云：蘊結中天千有餘載，譯傳東夏將四百年。但據此土有經已來爾許時也。感通傳云：自晉至唐三百載餘。意亦同此。

西晉惠帝永康年中，長安青門燉煌菩薩竺法護者，初翻此經，名正法華。

惠帝都洛陽，故云西晉。長安，即古咸陽。青門，都之東南門。燉煌，地名，在隴西郡。菩薩，具云摩訶菩提質帝薩埵，此云大道心成眾生。師姓竺，名法護，平居燉煌，化行京邑，人尊其德，故號燉煌菩薩。初翻梵本，名正法華，十卷成文。

東晉安帝隆安年中，後秦弘始丘慈沙門鳩摩羅什次翻此經，名妙法蓮華。

中原擾攘，元帝東渡，都於建業，故云東晉。後秦者，姚氏僭號，姓姚名萇，簡異前秦。弘始者，秦之年號，晉為正統法師，譯經在秦，故兼稱之。丘慈，西域國名。沙門，此云勤息，出家行道，勤修眾善，息滅諸惡。師姓鳩摩羅，名什，此云童壽，天姿頴悟，清才超絕。童子之年，有壽者智，德盛彼方，聲飛此土。前秦篤敬，遣將呂光西使戎國，舉師以來，後奉繼興，於古長安逍遙園中譯出此經，七卷成文。

隋氏仁壽大興善寺，北天竺沙門闍那笈多後所翻者，同名妙法。

主姓楊氏，國號大隋，年稱仁壽，寺名大興善。天竺或云身毒、賢豆、印土等，梵音少異，此翻為月氏。其地靈故，多產聖賢，如月之明，清涼照世。西域之境，周九萬里，約東、西、南、北、中，列為五土。今標北者，簡異餘四。闍那具云闍那，掘多此云至德，笈多具云達磨，笈多此云法藏，南天竺人。此二法師，仁壽年間，自彼西梵，東達隋朝，於興善寺，後譯此經，亦同羅什，名妙法華，八卷成文。但於秦、晉二本，頗有添削，罕聞持誦。

三經重沓，文旨互陳，時所宗尚，皆弘奉本。

三度翻譯，文詞旨趣，互有不同。時所尊尚，皆傳秦本。欲披尋者，經在藏中，白在樹三函。

自餘支品別偈，不無其流，具如序曆，故所非述。

晉譯二十八品，秦譯二十八品，隋譯二十八品，三譯增減，支分品目，異文別偈，其相極多，非無流類，序曆具載，故此不明。

夫以靈嶽降靈，非大聖無由開化。

梵音耆闍掘，此云靈鷲。鷲聚此山，其性靈故，名靈鷲山。或云山形似鷲，即佛世尊說法華處，王舍城東北十五里許，今云靈嶽。以山靈故，降誕群靈，才識俊敏，拔萃超倫，自非大聖，孰能啟之？大聖者，究竟果滿大覺聖人，謂如來也。若表法者，山即法身，靈即般若，鷲即解脫。山有其靈，靈生於鷲，鷲依於山。如性有智，智生於行，行顯於性。山不動搖，性無遷改，以山表性，性即法身。雖無動靜，不昧靈知，以靈表智，智即般若。靈生於鷲，智起於行，以鷲表行，行即解脫。三德圓融，不可思議，方稱妙觀。所以爾者，欲於日用見境明心，從聞入道，不離名相而證法身。一法既爾，法法皆然，則十界十如無邊妙境，於毫端上一時普現。行之久久，三昧精純，出乎自然，匪由作意。所以導手不執卷，常讀是經，口無言音，徧誦眾典。若不然者，春禽晝啼，秋蛩夜吟，風氣使然，曾無意味。先德明訓，諄諄若是，得不思之。

適化所及，非昔緣無以導心。

適時之化被及眾生，宿植深者方能悟入，若本無緣何由啟導？如迹門中大通佛時，十六王子為四部眾覆講法華，即經云爾時所化無量恒河沙等眾生者，汝等諸比丘及我滅度後未來世中聲聞弟子是也。如本門中威音佛時，不輕菩薩為諸四眾下大乘種，即經云爾時常輕是菩薩者，豈異人乎？今此會中五百比丘等於阿耨菩提不退轉者是。妙玄云：逢值有三：若相逢遇常受大乘，此輩中間皆已成就不至于今；若相逢遇，遇其退大仍接以小，此輩中間猶故未盡，今得還聞大乘之教；若但論遇小不論遇大，則中間未度，于今不亦盡方始受大，乃至滅後得道者是也。

所以仙苑告成，機分小大之別；金河顧命，道殊半滿之科。

仙苑者，昔有二仙居此園中，一名阿羅羅迦摩羅，得無所有定；一名󳬂陀羅羅摩子，得非想定。如來初時曾師其法，修習得已知非究竟，乃往尼連河邊修涅槃道，不起于座得成正覺，亦云鹿苑。此園昔時群鹿競處，有二鹿主而統攝之，一善一惡，其一善者身七寶色。爾時有王名梵摩達，因遊獵次欲射群鹿，時善鹿主以情告王乞垂哀愍，王感其言誓不食肉，於是群鹿得全生命。善鹿主者今如來是，惡鹿主者今調達是，廣如智論。亦云柰苑從樹為名。告成者，從昔已來修慈忍行，於最後身得成為佛，既證道已即詣此園，為眾說法用報此恩。或云仙苑應改云道樹，以佛成道在道樹故。今謂告厥成功雖在道樹，正論說法機悟有差須云仙苑，則一句之中兼明兩意。若云道樹，則仙苑機差義不顯也。機分小大者，提謂經云：初在鹿苑說生滅法，五拘隣等得阿羅漢，八萬諸天發大道心。金河者，如來示疾拘尸城西娑羅林間，其地近於閻浮檀河，閻浮檀即樹名，樹上果熟墮在河中染沙成金。顧命者，如來欲滅顧示將來，命諸弟子囑以後事。道殊半滿者，半謂小乘義未圓故，滿謂大乘義圓滿故。涅槃會上本說大乘，須䟦陀羅乃證小果，餘諸聞者咸悟法身。佛意雖融機緣自異，特舉仙苑及金河者，標其始末義攝中間。

豈非教被乘時，無足覈其高會；

約教被機，時機不等，知見劣者，所乘法異，何足覈窮高勝之會？即經云：少智樂小法，不自信作佛。

是知五千退席，為進增慢之儔；

斯等劣機增上修行，於小利中自以為足，聞佛稱歎如來智慧甚深難解，自生退屈不覺抽身，佛亦默然而不制止。蓋有五義：一者若留在座，小機昧劣力不自勝。二者聞說妙法，必生疑謗墮落生死。三者俟其去已然後說之，顯佛知機。四者寄言訶斥，欲其自悔進趣佛乘。五者亦欲餘人知過必改免生上慢。

五百授記，俱崇密化之迹。

如來昔於威音佛所而作比丘，凡見四眾咸悉唱言：我不輕汝，汝當作佛。時諸聞者不能信受反生輕謗，以不信故久沉生死，謗經業盡得生人中，以宿曾聞大乘法故。智勝佛來常隨佛化，雖復中間退大習小，今蒙佛記當得菩提耶？不輕品云：爾時常輕是菩薩者，今此會中五百比丘是。化城品云：我及汝等宿世因緣，我諸弟子其數五百，皆當授記。準知今蒙開發，皆是昔時崇佛密化，事迹顯然。如經中云：諸弟子等內秘外現方便非一，我若具說眾必生疑。益顯大通佛世猶是近緣，究其本也實自威王。故下結云：並智勝之遺塵，俱威王之餘勣。

所以放光現瑞，開發請之教源。

入定放光，雨華動地。四眾咸疑，彌勒請決。文殊引答，是說法華。發起眾心，益加懃請。乃知現瑞，起教來源。

出定揚德，暢佛慧之宏略。

佛知時至從三昧起，歎揚諸佛甚深智慧，欲暢本懷發明大事，開顯眾生佛之知見，復示三世道同慈悲一等，所以出現無非為令得佛慧故，大略如此。

朽宅，通入大之文軌。

朽宅遭焚，諸子不覺。父意憐愍，巧設三車。車實本無，引令出宅。既知出己，等賜大車。滿境無安，眾生染著。佛慈愍故，巧說三乘。乘實本無，意存引出。既證小己，等以大化。宅以車通，機以乘接。正行文教，如車之軌。所以接小，為入大乘。

化城引昔，緣之不墜。

昔以大化佛意欲令一切眾生咸登正覺，眾生根鈍中間退墮，佛知機故而於中道說有涅槃暫令止息，既知息已引入佛慧。譬如商主欲導眾人同出險道至於寶所，眾等力倦思欲退還，商主知機而於中路化作一城為之止息，既得安隱復令前進。化彰權設城喻涅槃，引小入大不墜昔緣。

繫珠，明理性之常在。

出家之士，以法為親，師友之訓，理若圓珠。貧無福慧，如彼窮子；求師指教，如謁親知；訓誨入耳，如衣繫珠；中間迷故，如醉不覺；今蒙開示，如睡忽醒。方知昔日性珠常在。或云：理性二字，應改云宿種。理是本有，那喻繫珠？今謂理雖性具，非開不顯。開為顯性，性即是理。理非事外，事不越理。由性起修，全修即性。當求深致，勿事氷情。故楞嚴云：忽逢智者，指示其珠，所願從心，致大饒富。方悟神珠不從外得。

鑿井顯示，悟之多方。

心無法潤，如渴乏者。學教明心，譬如穿井。留心佛境，如鑿高源。心不易悟，如井費工。須多方便，乃可得成。

詞義宛然。喻陳惟遠。

結歎。上引八段經文，言義顯了，宛而成章，譬喻敷陳，惟極深遠。

自非大哀曠濟，拔滯溺之沉流；一極悲心，拯昏迷之失性。

大哀一極，皆佛異名。如斯妙典，若非大聖哀憐，廣行慈濟，一志不倦，極盡悲心，豈能拔滯溺者，出生死流，拯昏迷者，復元明性？然則慈能與樂，悲能拔苦。若準今經，出世本懷，拔二死苦，與三德樂，六道業惑，未忘生死，全在二乘。唯出分段，尚有變易，況沉空寂，未證圓常。小菩薩者，伏惑行因，未能無過，今悉與拔，令證涅槃。即經云：佛見眾生，貧無福慧，入於險道，故說是經。菩薩聞法，疑網皆除，其諸羅漢，皆當作佛。

自漢至唐，六百餘載，總歷群籍，四千餘軸，受持盛者，無出此經。

自昔已來漢唐之間，餘經雖眾傳授者稀，唯此蓮經尤多誦習，良由教妙罄佛淵微，復以時機緣種熟故。

將非機教相扣，並智勝之遺塵；聞而深敬，俱威王之餘勣。

教為機興，機由教悟，合教投機，隨聞起敬，悉是大通佛世遺下之機塵，威音王所化流之餘力，將非是耶？謂實爾也。

輒於經首序而綜之。

圓頓上乘，詎容輕議？今於經首，綜織來由，故曰輙於。

庶得早淨六根，仰慈尊之嘉會。速成四德，趣樂土之玄猷。

吾祖此願，正依藥王、普賢二品經文，六根取境，能生諸過。今持妙典，蕩滌諸塵，信仰慈尊，參承嘉會，生兜率也。願速圓成常、樂、我、淨四種實德，上品超昇，生安養也。悟真常故，不變不遷，安住不動，如須彌山，常德也。得安樂故，永離眾苦，如器中鍠，聲出于外，樂德也。證真我故，得大自在，如風於空，無有障礙，我德也。復本淨故，光明通達，觀諸世間，如夢中事，淨德也。趣樂土者，入無生忍，證常寂光。常即法身，光即般若，寂即解脫。隨舉一身，皆具四德；趣舉一德，皆具三身。若以四德別對三身，常即法身，淨不住相，樂滅受想，即般若智，對報身也。我約自在，即是解脫，對應身也。佛身無為，不墮諸數，一四四三，圓融自在，無有恐怖，寂滅為樂。玄猷者，玄，遠也；猷，法也。是法深遠，微妙難思，唯佛與佛，乃能究盡。然雖如是，不離日用，介爾心中，宛然具足，一念圓明，即遠而近。背此馳求，失之千里。有人云：南山序文，多談迹義，不說本門。如前所引藥王、普賢、不輕、威王、壽量等義，迹耶？本耶？請自思之。

弘贊莫窮。

佛旨深微，智淵如海，已今當說，而於此經最為第一，弘通贊輔，莫能窮盡。

永貽諸後云爾。

永，長也。貽，贈也。諸後，即來學也。以謂今述此序，弘贊法華，歷塵點劫，不可窮盡，誓與群生，同成正覺。序中所云，意若斯爾。