---
title: "太虛大師全書．第七編　法界圓覺學(第1卷) · 乙一　序成就"
description: "太虛大師全書第七編法界圓覺學第一卷由近代佛教改革領袖釋太虛撰寫，成書於民國時期，正值中國佛教面臨現代化轉型之際。該卷闡述法界圓覺思想，以華嚴與唯識學為基礎，深入解析眾生本具的圓滿覺性與宇宙實相，強調修行者透過止觀與發菩提心證入法界。太虛大師融通教理與實修，提出人生佛教理念，對當代漢傳佛教復興影響深遠。本書為研究近代佛教思想與法界圓覺學的重要經典。"
url: "https://rushiwowen.co/en/r/cmpjjdg8r000lt12eq6diuywe"
---

### 乙一　序成就

> Chapter 1: Attainment of the Beginning

如是我聞：一時，佛住王舍城耆闍崛山中。

> Thus have I heard: At one time, the Buddha was dwelling in the Vulture Peak Mountain near Rajagriha.

如是我聞，一切經首多置此語，茲釋其義：一曰、遵遺教：因佛臨涅槃時，酬優波離、阿󰂐樓陀、阿難等之請，特命置此四字於經首，故經首用此遵遺教也。二曰、斷三疑：眾生之疑有三：一疑，佛因大悲從涅槃起，更說妙法。二疑，更有佛從他方來，住此說法。三疑，阿難轉身成佛為眾說法。今標明如是所說之法，為我昔日侍佛親聞，則非佛更起及他方佛至與自己轉身成佛所說之法矣。三曰、生信心：『信為道源功德母，長養一切諸善根』。首述如是我聞，則先確然自信，因以起大眾之信順矣。四曰、離過失：如是之法，由我親聞，則我於此經初無增減之過失也。

> Thus have I heard. These words are commonly placed at the beginning of all scriptures, and here I will explain their meaning. First, they honor the Buddha's final teachings. When the Buddha was about to enter nirvana, he granted the requests of Upali, Anuruddha, Ananda, and others that these four words be placed at the start of every sutra, so that the scriptures open with them as a tribute to his instructions. Second, they dispel three doubts. People may have three uncertainties: first, that the Buddha, moved by great compassion, rose from nirvana to teach more wonderful Dharma; second, that another Buddha came from a different realm to teach here; third, that Ananda was reborn as a Buddha to teach the assembly. By stating that what follows was personally heard while attending the Buddha, it becomes clear that these teachings were not given by the Buddha after his nirvana, nor by a Buddha from another land, nor by Ananda as a newly awakened Buddha. Third, they give rise to faith. "Faith is the source of the path and the mother of virtue; it nurtures all roots of goodness." Opening with "Thus have I heard" affirms personal confidence and, in turn, inspires trust and acceptance in the whole assembly. Fourth, they avoid errors. Since these teachings were heard directly by me, I have neither added to nor subtracted from them, thus ensuring the sutra remains free from distortion.

以上四種，均為經首置如是我聞之因由。茲更因文釋義如下：一、常語如是二字，恆為譬喻，例若如是妙法、如是蓮花之類。而阿難則亦云：如是一部妙法蓮華經，實為我所親聞也。二、有教誨之義，猶言如是一部妙法蓮華經，乃我所親聞，汝等應當受持是也。三、有問答之義，如人問此經是否親聞，而阿難答言：如是乃我親聞也。四、有允許之義，如人言可否開示此經，而阿難答言：如是當說我之所聞者，乃欣喜答應之意也。

> The four explanations above all pertain to the reasons why the phrase "Thus have I heard" appears at the beginning of scriptures. Let me now elaborate on their meanings based on the text itself: First, the word "thus" is often used as a metaphor or illustration, as in phrases like "such wonderful Dharma" or "such a lotus flower." When Ananda says "thus," he means: "This entire Wonderful Dharma Lotus Sutra—I have personally heard it all." Second, it carries an instructive meaning, as if to say: "This is the Wonderful Dharma Lotus Sutra that I have personally heard. You should accept and uphold it." Third, it has a question-and-answer quality. When someone asks whether this scripture was personally heard, Ananda replies: "Yes, I have indeed heard it myself." Fourth, it expresses agreement or consent. When someone asks whether he would be willing to expound the sutra, Ananda responds: "Yes, I will speak of what I have heard," showing his joyful willingness to share it.

我之義有三：有凡夫外道等我執之我，有依法性常住自在而假名施設之我，有通俗對人稱謂之我。今阿難所說我聞之我，乃對人稱謂之我耳。言我聞者，別於眾聞也。以上為總顯己聞。

> There are three kinds of "I" in my teaching: the "I" of ordinary beings and non-Buddhists that arises from attachment to self; the "I" that is conventionally designated based on the permanent, independent nature of reality; and the "I" simply used as a label when speaking to others. The "I" in what Ananda says—"Thus I have heard"—is merely the conventional way people refer to themselves. Saying "I have heard" distinguishes this account from what others might have heard. This concludes the general declaration that the teaching was personally received.

一時之義，非一剎那，非億萬劫，非佛成道後之說法三時、五時，亦非通常之年月日時。蓋自有眾生感佛說此妙法蓮華經以迄於終，皆謂之一時也。以上釋說教之時。佛、梵語為佛陀，亦簡稱為佛。梵經中多題婆迦梵，義譯世尊，此方多名為佛，譯云覺者，即具有無上正等正覺之智者。覺之義，約分為三：自覺以超於三界凡夫，覺他以超於二乘聖人，覺行圓滿以超於菩薩而為佛也。以上釋說教之主。

住、非行住坐臥四儀中之住，凡佛所居止遊化之處，即謂之住於是處。王舍城為摩揭陀國王之都。耆闍崛山即靈鷲山，亦稱鷲峰，最稱高勝，過於餘山，以喻法勝超越二乘也。以上釋所化之處。

> Dwelling does not refer merely to one of the four postures—walking, standing, sitting, or lying down. Rather, it signifies any place where the Buddha resides or travels to teach. Rajagriha was the capital of King Bimbisara's kingdom of Magadha. Vulture Peak, also known as Grdhrakuta Mountain, was the highest and most sublime of all mountains, symbolizing how the Dharma surpasses the teachings of the Two Vehicles. The above explains the place where the Buddha taught.