---
title: "太虛大師全書．第五編　法性空慧學 · 丁一　讚歎詞"
description: "太虛大師全書第五編法性空慧學收錄近代佛教改革領袖釋太虛對中觀般若學的系統闡釋。本書成於民國時期，正值中國佛教面臨轉型，太虛大師融貫漢傳與藏傳中觀思想，以法性空慧為核心，深入解說龍樹中論的緣起性空義理，辨析空有關係，破斥頑空與實執。全編強調智慧解脫與人間佛教的實踐，為民國復興般若學的重要文獻，在佛教學術與修行體系中具有承先啟後的權威地位。"
url: "https://rushiwowen.co/en/r/cmpjjbctb008gt1ze0gpuei7s"
---

### 丁一　讚歎詞

> Praise Verses

『希有世尊！乃至如來應正等覺能以最勝攝受、攝受諸菩薩摩訶薩，乃至如來應正等覺能以最勝付囑、付囑諸菩薩摩訶薩。

> "Extraordinary, World-Honored One! Thus, the Thus-Come One, the Worthy, the Fully Enlightened One, is able to bestow the supreme acceptance and guidance upon all great bodhisattvas, and even more so, is able to entrust them with the supreme mission and instruction."

佛出現世間，如優曇缽華偶為一現，是很不容易有的。並且佛所成就的功德智慧，也都是世間一般人所不能成就的，所以讚為希有。佛有十種尊號，這裏但出了四種，就是世尊、如來、應、正等覺。梵語薄伽梵，華譯為世尊，顯佛是聖中的聖、天中的天，他所證的無上正等菩提，更沒有再上的了；為一切世間之所最尊的，所以叫世尊。乃至二字，明有所簡略，佛的十尊號中但說了四種，其餘的六種就是所超略的。梵語多陀阿伽陀，華言如來，就是從因地修行來到果地；或從真實理起大悲心，來到三界度脫眾生，所以叫作如來。梵語阿羅漢或阿羅訶，華言『應』供，就是已經具足圓滿福德智慧、應受一切人天的供養的。法華論中，解釋『應』有十種義，如應不復受後有等。總言之，在果上的功德都齊備了，就叫作應。梵語三藐三菩提，華言正等覺，或譯為正遍知，就是成就真正等遍的覺知。能以最勝攝受五句，這是善現從佛菩薩乘來讚佛的。菩薩、具足云菩提薩埵，凡是發大悲心而求無上菩提的都叫菩薩；不過有程度高低不一，勝解行地以上的菩薩叫作大菩薩，初住以前的菩薩只叫菩薩。摩訶、華言大，所以菩薩摩訶薩，就是菩薩中的大菩薩。善現讚歎佛能用種種最勝善巧方便、攝持領受，以教化諸菩薩摩訶薩，使諸菩薩學習佛所有的功德，成就自利的功德；又能以自己所得的展轉教化眾生，使他得利，成就利他的功德。乃至如來應正等覺能以最為勝妙的方法，而分付囑託諸菩薩摩訶薩以使不退及進步。付囑與攝受不同：對於善根已成熱的或不退地的菩薩，能以最勝攝受，令成自利利他的功德。對於發心未久或未成熟的菩薩，就以最勝的付囑，告訴他得到了何種功德、是何地位、使已得的能不退轉；同時又付囑他，這所得的不過是初修行所得的地位，還沒得到究竟，令未得的更向上精進。

> When a Buddha appears in the world, it is as rare as the occasional blooming of the udumbara flower—extremely difficult to encounter. Moreover, the merits and wisdom that a Buddha accomplishes are also things that ordinary people in the world cannot achieve, which is why such an appearance is praised as extraordinary. The Buddha has ten honored titles, but only four are mentioned here: World-Honored One, Thus-Come One, Worthy of Offerings, and Perfectly Enlightened One. In Sanskrit, \*Bhagavan\* is translated into Chinese as "World-Honored One," indicating that the Buddha is the holiest among the holy and the highest among gods. The unsurpassed, perfect enlightenment he has realized has nothing above it; he is the most venerated by all worlds, hence called the World-Honored One. The word "even" in "even to" indicates a simplification—among the Buddha's ten titles, only four are mentioned, and the remaining six are omitted. In Sanskrit, \*Tathāgata\* is rendered in Chinese as "Thus-Come One," meaning one who has come from the causal ground of practice to the fruition stage; or one who, out of great compassion arising from the truth of reality, comes to the three realms to liberate sentient beings, hence called Thus-Come One. In Sanskrit, \*Arhat\* or \*Araha\* is translated into Chinese as "Worthy of Offerings," meaning one who has already fully perfected merits and wisdom and is worthy of offerings from humans and gods. In the \*Commentary on the Lotus Sutra\*, the term "worthy" is explained to have ten meanings, such as being worthy in the sense of no longer undergoing future existence. In summary, when all qualities of the fruition stage are complete, this is called "Worthy." In Sanskrit, \*Samyak-saṃbodhi\* is rendered in Chinese as "Perfectly Enlightened One," or translated as "One of Perfect Universal Knowledge," meaning one who has achieved true, equal, and complete awakening. "With the most excellent means of guidance, he embraces and entrusts"—this is Subhūti's praise of the Buddha from the perspective of the Buddha-vehicle and Bodhisattva-vehicle. A Bodhisattva, fully called Bodhisattva-mahāsattva, refers to anyone who, having aroused great compassion, seeks unsurpassed enlightenment. However, there are varying levels of attainment: Bodhisattvas above the stage of superior realization are called great Bodhisattvas, while those before the first stage of abiding are simply called Bodhisattvas. \*Mahā\* means "great" in Chinese, so Bodhisattva-mahāsattva refers to a great Bodhisattva among Bodhisattvas. Subhūti praises the Buddha for using various most excellent and skillful means to embrace and guide, thereby teaching the great Bodhisattvas, enabling them to learn all the Buddha's qualities and accomplish the merit of self-benefit. Furthermore, through what they have attained, they in turn teach sentient beings, helping them benefit and accomplish the merit of benefiting others. "Even to the Thus-Come One, the Worthy of Offerings, the Perfectly Enlightened One, who with the most excellent and wondrous methods entrusts the great Bodhisattvas so that they do not regress and continue to advance." Entrusting is different from embracing: For Bodhisattvas whose roots of goodness are already mature or who are on the non-regressing stage, the Buddha uses the most excellent embracing to help them accomplish merits of benefiting self and others. For Bodhisattvas who have recently aroused their resolve or are not yet mature, he uses the most excellent entrusting, telling them what merits they have attained and what stage they are on, so that what they have gained does not regress. At the same time, he entrusts them, saying that what they have attained is only the stage of initial practice, not yet the final goal, urging them to strive further upward for what has not yet been achieved.