---
title: "法華經合論 · 五百弟子授記品第八"
description: "法華經合論由宋代名僧慧洪與宰相張商英共同撰述。該論誕生於北宋佛教義學興盛之際，是對《妙法蓮華經》的權威注疏。內容深入闡釋一乘實相、開權顯實、諸法實相等核心教義，融合了哲學思辨與實踐指導。此論在佛教史上地位崇高，被視為理解《法華經》圓融思想的重要橋樑，對後世天台宗及士大夫學佛產生了深遠影響，是研究宋代佛教思想融合的關鍵典籍。"
url: "https://rushiwowen.co/en/r/cmex2o15317tljp04742vahnb"
---

## 玅法蓮華經合論卷第四

> Volume 4 of the Combined Commentary on the Lotus Sutra

經　姚秦三藏法師　鳩摩羅什　譯

> Translated by Kumarajiva, Trepiṭaka Master of the Yao-Qin Dynasty

論　宋寶覺圓明禪師　慧洪　造

> Treatise by Zen Master Baojue Yuanming of the Song Dynasty, Written by Huihong

附論宋丞相無盡居士　張商英　撰

> Supplementary Discussion

玅法蓮華經五百弟子授記品第八。

> The Lotus Sutra of the Wonderful Dharma, Chapter Eight: The Prophecy of Enlightenment for Five Hundred Disciples.

爾時富樓那至今但略說。

> At that time, Purna said: “I have only briefly explained up to now.”

論曰：富樓那彌多羅尼子者，生於五天附庸寒陋之國。然其為人，隆準白析，精敏絕倫，有大智慧，善說法要。佛每稱之，以為說法第一。其母亦英靈有卓識，誦四韋陀書，聲被諸國。富樓那嘗白佛：願還本國作佛事，利益有情。佛曰：汝國弊惡，柰何？富樓那曰：我當修忍。若毀辱我，我當作念：幸不以拳歐我。設遭拳歐，又當作念：幸不捶楚我。設遭捶楚，又當作念：幸不兵刃我。設遭兵刃，又當作念：因受兵刃，幸離此五陰毒器也。佛贊嘆之曰：非特汝持是忍力，我亦從中證。舍利弗亦從而合爪稱美曰：一切梵行人，當縈衣頂戴於汝。若見汝者，得大利益。初其父禱於江瀕之祠，祠大梵天之像也。願求嗣息，而值江滿。又夢寶器中眾寶皆滿，入母之懷。及生子矣，所願得滿，故名滿願母。彌多羅尼，此言慈。有問其姓氏者，答曰：我父名滿，我母名慈，諸梵行人呼我為滿慈子。今佛授記，過無量阿僧祗劫，當於此土得阿耨多羅三藐三菩提，號曰法明如來。乃至以恒河沙等三千大千世界為一佛土，七寶臺觀充滿其中。劫名寶明，國名善淨。壽無量阿僧祗劫，法住甚久。佛滅後，起七寶塔，徧滿其國。其因善說法要，故號法明。其行可貴，故劫名寶明。慈力和易，故國名善淨。至於應緣而生，則禱江見夢，皆以滿為祥。及其證果，則所化之國，眾寶莊嚴充滿。既化之後，一切塔廟，亦復徧滿。葢三世古今，本一念也。

> The treatise says: Purna Maitrayani (Fulou Na Miduoluonizi) was born in a humble, remote country among the five regions of ancient India. Yet as a person, he had a prominent nose and fair complexion, and was exceptionally sharp and intelligent. He possessed great wisdom and was skilled at expounding the essential points of the Dharma. The Buddha often praised him as foremost in teaching the Dharma. His mother was also spiritually gifted and possessed remarkable insight. She could recite the four Vedas, and her reputation spread to many lands. Purna once said to the Buddha: "I wish to return to my homeland to carry out the Buddha's work and benefit living beings." The Buddha asked: "Your country is corrupt and backward—what will you do there?" Purna replied: "I will practice patience. If someone insults or humiliates me, I will think: 'At least they did not strike me with their fists.' If someone strikes me with their fists, I will think: 'At least they did not beat me with sticks.' If someone beats me with sticks, I will think: 'At least they did not harm me with weapons.' If someone harms me with weapons, I will think: 'Through this harm, I am fortunate to be free from this poisonous vessel of the five aggregates.'" The Buddha praised him, saying: "Not only do you uphold this power of patience—I too bear witness to it from within." Shariputra also joined his palms in admiration and said: "All practitioners of the pure life should wrap their robes in reverence upon their heads for you. Whoever sees you will obtain great benefit." In the beginning, Purna's father had prayed at a shrine by the riverside, where there was an image of the great Brahma deity, wishing for a child. At that time, the river was in full flood. His mother also dreamed that a precious vessel was filled with all kinds of treasures, which entered her womb. When the child was born, their wish was fulfilled, which is why she was called "Mother of Fullfilled Wishes." Maitrayani means "kindness" (Ci). When someone asked about their family name, he would answer: "My father is named Fulfilled (Man), and my mother is named Kindness (Ci). The practitioners of the pure life call me 'Son of Fullfilled Kindness' (Manci Zi)." Now the Buddha has predicted that after immeasurable kalpas, Purna will attain Anuttara Samyak Sambodhi in this land, and will be known as Tathagata Dharma Radiance (Faming Rulai). His Buddha-land will be formed by realms as numerous as the sands of the Ganges River, three thousand great thousand worlds gathered into one single Buddha-field, filled with towers

爾時千二百至心遍歡喜。

> At that time, the twelve hundred disciples were filled with joy in their hearts.

論曰：阿若憍陳如者，寬仁博識，大慧通達，以最初得法故。一時大弟子中，推其早悟為冠，曰：日，佛也；明星，憍陳如也。日初昇則明星現，以此星破長夜之暗，而陳如則破無明之暗故也。佛為太子時，棄國入山學道。其父淨飯王念之不忘，遣親臣五人者往侍衛之，陳如其一也。二人則以欲為淨，三人則以苦行為淨。而太子專修苦行，故二人者棄之而去。其後太子受飲食、蘇油、暖水，三人者曰：噫！太子亦捨苦行矣。於是亦棄而去之。然太子得道，先為此五人說法。葢其因地，佛於飢世化其身為大魚，躍浪及岸，浪去迅疾，魚留沙鹵間，示作死相。有梓匠五人行見之，先斧其肉，餘飢乏者爭赴之。佛以魚身誓曰：我若成佛，要先度此五梓匠也。今佛受記，當供養六萬二千億佛，然後成佛，號曰普明，而與五百阿羅漢同號。以其因最先悟無生智，破無明癡暗，故其成佛亦號普明也。迦留陀夷，此言黑色光。優陀夷，此言出現。周陀，具言陀奴。莎伽陀，此言善來。餘者已見序品釋之。是諸大士皆眾中之選者，故特標之。

> Commentary: Ajnata Kaundinya was a person of broad benevolence and deep knowledge, with great wisdom and penetrating insight, for he was the first to attain the Dharma. At that time, among the great disciples, he was recognized as the foremost in early awakening. It is said: The sun is the Buddha; the morning star is Kaundinya. When the sun first rises, the morning star appears; just as this star dispels the darkness of the long night, Kaundinya dispelled the darkness of ignorance. When the Buddha was still a prince, he renounced his kingdom and entered the mountains to practice the Way. His father, King Shuddhodana, thought of him constantly and sent five trusted ministers to attend and guard him, Kaundinya being one of them. Two of them regarded desire as purity, while three regarded ascetic practices as purity. Since the prince devoted himself solely to ascetic cultivation, the two who favored desire left him. Later, when the prince accepted food, drink, ghee, and warm water, the three ascetics said: "Alas! The prince has also abandoned ascetic practice." So they too left him. However, after the Buddha attained awakening, he first taught these five people. The reason is that in a past life, during a time of famine, the Buddha transformed himself into a great fish, leaping through the waves onto the shore. As the waves receded swiftly, the fish remained on the salty sands, appearing dead. Five carpenters who passed by saw it and first cut off its flesh with axes; others who were starving rushed to join them. The Buddha made a vow in the fish's body: "If I attain Buddhahood, I will first save these five carpenters." Now, the Buddha has given this prophecy: these five are to make offerings to sixty-two thousand billion Buddhas before becoming Buddhas themselves, named Universal Radiance, sharing the same title with five hundred Arhats. Because they were the first in their causal ground to awaken to the wisdom of no-birth and break through the darkness of ignorance, when they become Buddhas they are also called Universal Radiance. Kalodayin, in this context, means "black light." Udayin means "appearing." Cunda, in full, is Dhanu. Svagata means "well come." The rest have already been explained in the introductory chapter. These great beings were all chosen from among the assembly, so they are especially singled out.

無盡居士張商英論曰：滿慈於人中說法第一，既聞化城之非實，知寶所之不遠，世尊知其深心本願，即記之：汝於未來成佛，號曰法明。又與一千二百心自在者次第授記，憍陳如號曰普明。五百阿羅漢既受佛記，即得如來方便法音，隨宜說法，即引醉客衣珠之喻以明斯義，與向之自謂究竟滅度不侔矣。

> The Layman Zhang Shangying, known as the Endless Scholar, commented: Full of Mindfulness (Purna) was foremost among the Buddha's disciples in expounding the Dharma to others. When he heard that the "transformation city" was not the ultimate reality, he understood that the treasure ground was not far away. The World-Honored One, seeing his deep aspiration and original vow, then made a prediction for him: "In the future, you will become a Buddha, named Dharma Illumination." The Buddha then also made predictions in sequence for the twelve hundred disciples who had attained freedom of mind, naming Kaudinya as Universal Illumination. When the five hundred Arhats received the Buddha's predictions, they instantly grasped the Tathagata's skillful means and the voice of the Dharma, and could expound the teachings according to each being's capacities. The Buddha then used the parable of the drunk man who had a jewel sewn into his garment to illustrate this meaning—a truth far superior to their earlier belief that they had already attained final cessation and enlightenment.