一　法華開示抄第二 - 翻刻

翻刻

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四〇【但し算用数字】
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法華經第八卷開示抄第一　普門品
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四七六
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法華經第八卷開示抄《割書：普門品　(三帖之内第一)》

　　　普門品
問。以＿二今品＿一可＿レ爲＿二此經流通分＿一耶。　爾也。　付＿レ之流通
有＿レ 三。讚重。學行。付受是也。是皆說＿二法華勝德＿一。或歎＿二 人
法＿一可尊可重《割書：ナリト云》。或學＿下￣セシム弘＿二此經＿一正行助行￣ヲ＿上。或示＿レ相
付囑。稟＿レ命流通。而今品中說＿二觀音大士名因化行功德＿一。
全無＿二法華名字＿一。何爲＿二流通＿一耶。
會云。玄贊釋＿二今品來意＿一云。觀音救＿二未發心衆生難＿一。令＿レ
離＿二衆苦＿一。發心持經《割書：云云》。卽引＿レ論證云。救護衆生諸難力
者。謂觀音陀羅尼品示現《割書：云云》。若遇＿二苦難＿一無＿レ暇＿レ持＿レ經。若
不＿レ發＿レ心無＿レ望＿二修習＿一。依＿二大士方便＿一未＿レ離＿レ苦之者￣ヲハ。助
令＿レ離＿二其《割書：考【四角で囲む】其一｜本作衆》苦＿一。未＿レ發＿レ心之人敎令＿レ發＿二菩提心＿一。弘通之
道。職￣トシテ而由玆。贊又云。又觀音念￣セシメテ＿レ 人救＿レ難。陀
羅尼誦＿レ法救＿レ難《割書：乃至》若不＿三加以＿二易＿レ救之力＿一。恐難＿レ修＿二持經
之業＿一故。以＿二易功＿一助＿二-成難業＿一《割書：云云》。
栖覆云。夫《割書：考【四角で囲む】夫一｜本作又》念＿二觀音＿一。一則免＿レ苦。二者觀音名字在＿二
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法華経中＿一。念＿二-著觀音＿一。便是持經之行等《割書：云云》。大旨同＿二玄
贊＿一。　密宗意。觀音卽法華經也《割書：云云》。付＿二我宗＿一。竊有＿二此趣＿一。
勘而可＿レ知。
玄贊云。來意者。論云□救護衆生諸難力者。謂觀世音陀
羅尼品示現。觀音救＿二未發心衆生難＿一。令＿下離＿二衆苦＿一發＿レ心
持＿上レ經。陀羅尼救＿二已發心持經者難＿一。令＿二離＿レ苦持＿一＿レ經。又觀
音以＿二 天眼天耳他心三通＿一。護＿二持經者難＿一。陀羅尼二聖二
天十神。以＿二明呪＿一護＿二持經者難＿一。又觀音念＿レ 人救＿レ難。陀羅
尼誦＿レ法救＿レ難。持經之力。已離＿二衆難＿一。若不＿三加以＿二易＿レ救之
方＿一。恐難修＿二持經之業＿一故。以＿二易功＿一助＿二-成難業＿一。以勸＿二持
經＿一。故此品來《割書：云云》。
鏡水抄卅五云○又此品來意最難。一部經中。只有＿二此品＿一。
不＿レ說＿二法華經字＿一也。緣＿三世尊說＿レ經時。衆生未＿二發心＿一。有苦
逼＿レ身交念＿二觀音＿一。一則免＿レ苦。二者觀音名字在＿二此法華經中＿一。
念＿二-著觀音＿一。便是成＿二-得持經之行＿一故。以＿二易功＿一助＿二-成難業＿一
故。論云。護＿二未發心衆生難＿一。意言。若能持＿レ經者。必能離＿レ苦。
良以＿二持經之業難＿一＿レ可＿二修習＿一。未成之間。若不＿レ助＿レ之。令＿二功行
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四一【但し算用数字】
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法華經第八卷開示抄第一　普門品
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四七七
【本文二段構成】
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不＿一＿レ成。由＿レ是加＿二助方法＿一。助＿二-成難《割書：考【四角で囲む】難下水｜抄有修字》之業＿一《割書：云云》。
玄贊云。《割書：神力｜品》來意有＿レ 三。一者三流通中。此下八品付受流
通。示＿レ相付囑。稟＿レ命行故。神力囑累付囑令＿レ行。餘之六品。
受＿レ命流通。○二者依＿二第二科中＿一。上來初一品是序分。次
十九品爲＿二正宗訖＿一。自下八品是流通分。神力囑累勸＿レ信
付受。後之六品。稟＿レ命流通。勢與＿レ前同。下更不＿レ述《割書：云云》。

問。觀音大士可＿レ利＿二不念衆生＿一耶。　進云。玄贊不＿レ利＿二不
念衆生＿一《割書：見タリ》。　付＿レ之平等慈悲周＿二-遍法界＿一。何簡＿二不念衆
生＿一耶。若待＿二歸念＿一施＿二利益＿一者。寧普門示現德哉。是以贊
主自釋＿二觀音大士名＿一。作＿二不請友＿一《割書：云云》。此乃依＿二無量義經＿一。
故彼經中擧＿二觀音等＿一。是諸衆生不請之友《割書：云云》。加＿レ之見＿二經
文＿一。百千衆生値＿二羅刹難＿一之時。一人稱＿二觀音名＿一。諸人皆得＿二
解脱＿一《割書：云云》。是豈非＿二不念人＿一乎。
會云。因果道理以＿レ因感＿レ果□衆生招＿レ福免＿レ苦。皆是自業
之力也。若不＿レ念＿二觀音＿一。以＿レ何爲＿レ因蒙＿二其利益＿一。三寶利＿二衆
生＿一。皆是助緣也。尋＿二其正因＿一。有情於＿二 三寶＿一歸依稱念。《割書：考【四角で囲む】依｜稱念》
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《割書：三字一本｜作念稱名》供養精勤￣スル之三業修行也。不念衆生。已無＿二自業
因＿一。爭蒙＿二引攝助緣＿一。就＿レ 中凡夫與＿二聖者＿一。有漏與＿二無漏＿一。互隔
不＿レ通。漸近遂 融（カヨウ）。耳聞口念。卽其初門也。不＿レ及＿二歸念＿一。利
益難＿レ有故。玄贊云。生無＿レ心而佛救￣スルハ大聖之所＿レ不＿レ通。自
發＿レ意而怖￣ハ＿レ緣。群生之所＿二同範＿一。先因＿二自業＿一後方藉＿レ緣。自
旣不＿レ修緣＿レ何所＿レ作。故待＿二歸念＿一方始救＿レ之《割書：云云》。但普門示
現者。平等慈悲不＿レ擇。自在威德無＿レ滯之義也。能化力雖＿レ
堪。所度因緣不＿レ備。自＿レ本所＿レ不＿レ遮也。不＿レ待＿二生功＿一。如＿レ願
施＿レ益。一人大聖。早可＿レ利＿二 一切衆生＿一。誰漏＿二其益＿一。于＿レ今留＿二
生死＿一。次作不請友者。談＿二菩薩意樂＿一也。或雖＿レ修＿二稱念等
行＿一。愚癡未＿レ解＿二其可＿レ免＿レ苦之方便＿一。菩薩依念卽成＿二善＿レ友＿一。
能示＿二免脱方便＿一。非＿三未＿レ念前作＿二師友＿一。故玄贊。設雖＿二自修＿一。
未＿レ解＿二方便＿一。要假＿二良友＿一示＿レ苦方滅《割書：云云》。
玄贊云。問。菩薩大悲觀＿レ苦卽救。何故待＿レ念後方垂＿レ愍。
答。生無＿レ心。而佛救大聖之所＿レ不＿レ通。自發＿レ意而悕＿レ緣群生
之所＿二同範＿一。先因＿二自業＿一。後方藉＿レ緣。自旣不＿レ修＿レ緣。何所＿レ作。
故待＿二歸念＿一方始救＿レ之。設雖＿二自修＿一。未＿レ解＿二方便＿一。要假＿二良友＿一

現代語訳

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法華経第八巻開示抄（普門品　三帖の内第一）

　　　普門品

問：今品を以てこの経の流通分とすべきか。そうである。これについて流通には三つがある。讃重、学行、付受である。これらは皆法華の勝れた徳を説く。或いは人法を歎じて尊ぶべき重んずべきものであると言い、或いはこの経を弘める正行助行を学ばせ、或いは相を示して付嘱し、命を稟けて流通する。しかるに今品の中では観音大士の名・因・化行・功徳を説くが、全く法華の名字がない。何故流通とするのか。

答える：玄賛が今品の来意を釈して云う「観音は未発心の衆生の難を救い、衆苦を離れさせ、発心して経を持たせる」と。即ち論を引いて証して云う「救護衆生諸難力とは、観音陀羅尼品の示現を謂う」と。もし苦難に遭えば経を持つ暇がない。もし発心しなければ修習の望みがない。大士の方便によって、未だ苦を離れない者は、その苦を離れるのを助け、未だ発心しない人には菩提心を発すことを教える。弘通の道は、まさにこれによる。賛はまた云う「また観音は人に念じさせて難を救い、陀羅尼は法を誦して難を救う。もし救い易い力を加えなければ、恐らく経を持つ業を修することが難しい故に、易功を以て難業を助成する」と。

栖覆云う「それ観音を念ずれば、一つには苦を免れ、二つには観音の名字が法華経中にあるので、観音を念着すれば、便ちこれ持経の行である」等と。大旨は玄賛と同じである。密宗の意では、観音は即ち法華経である。我宗について、密かにこの趣きがある。勘案すれば知ることができる。

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玄賛云う「来意とは、論に云う『救護衆生諸難力とは、観世音陀羅尼品の示現を謂う』。観音は未発心の衆生の難を救い、衆苦を離れさせて発心し経を持たせる。陀羅尼は已に発心し経を持つ者の難を救い、苦を離れて経を持たせる。また観音は天眼・天耳・他心の三通を以て、持経者の難を護る。陀羅尼は二聖・二天・十神が明呪を以て持経者の難を護る。また観音は人を念じて難を救い、陀羅尼は法を誦して難を救う。持経の力は、已に衆難を離れている。もし救い易い方を加えなければ、恐らく持経の業を修することが難しい故に、易功を以て難業を助成する。以て持経を勧める故に、この品が来る」と。

鏡水抄三十五云う「またこの品の来意は最も難しい。一部経中に、ただこの品のみあって、法華経の字を説かない。縁は世尊が経を説く時、衆生が未だ発心せず、苦が身を逼めて観音を念ずれば、一つには苦を免れ、二つには観音の名字がこの法華経中にあるので、観音を念着すれば、便ち持経の行を成得するからである。故に易功を以て難業を助成する故に、論に云う『未発心の衆生の難を護る』。意は言う、もし能く経を持つ者は、必ず能く苦を離れる。まことに持経の業は修習し難いので、未だ成らない間に、もしこれを助けなければ、功行が

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成らない。これによって助方法を加え、難業を助成する」と。

玄賛云う「来意に三つある。一つには三流通中、この下八品は付受流通で、相を示して付嘱し、命を稟けて行う故である。神力・嘱累は付嘱して行わせ、余の六品は命を受けて流通する。二つには第二科中によれば、上来初一品は序分、次の十九品を正宗と為し訖って、この下八品は流通分である。神力・嘱累は信を勧めて付受し、後の六品は命を稟けて流通する。勢いは前と同じである。下に更に述べない」と。

問：観音大士は念じない衆生を利すべきか。進んで云う、玄賛では念じない衆生を利さないとある。これについて平等慈悲が法界に周遍するのに、何故念じない衆生を簡ぶのか。もし帰念を待って利益を施すなら、どうして普門示現の徳であろうか。これを以て賛主は自ら観音大士の名を釈して、不請の友とする。これは無量義経によるもので、故に彼経中に観音等を挙げて「これら諸の衆生の不請の友」という。加えて経文を見れば、百千の衆生が羅刹難に値する時、一人が観音の名を称すれば、諸人皆解脱を得る。これは念じない人に非ずや。

答える：因果の道理では因を以て果を感ずる。衆生が福を招き苦を免れるのは、皆これ自業の力である。もし観音を念じなければ、何を以て因と為してその利益を蒙るのか。三宝が衆生を利するのは、皆これ助縁である。その正因を尋ねれば、有情が三宝に帰依し称念し、

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供養し精勤する三業の修行である。念じない衆生は、已に自業の因が無い。争でか引摂の助縁を蒙ろうか。これについて凡夫と聖者、有漏と無漏は、互いに隔たって通じない。漸く近づいて遂に融合する。耳で聞き口で念ずるのは、即ちその初門である。帰念に及ばなければ、利益は有り難い故に、玄賛云う「生が心無くして仏が救うのは大聖の通じない所である。自ら意を発して縁を怖るのは、群生の同じく範とする所である。先ず自業に因り後に方に縁に藉る。自ら既に修めなければ縁は何の所作があろうか。故に帰念を待って方に始めてこれを救う」と。ただ普門示現とは、平等慈悲が択ばず、自在威徳が滞りなきの義である。能化の力は堪えるといえども、所度の因縁が備わらない。元よりその遮する所でない。生功を待たず、願いの如く益を施すなら、一人の大聖が、早く一切衆生を利すべきである。誰がその益を漏らすのか。今に至って生死に留まるのは。次に不請の友とするのは、菩薩の意楽を談ずるのである。或いは称念等の行を修するといえども、愚痴で未だその苦を免れる方便を解さない。菩薩は念に依って即ち善友と成り、能く免脱の方便を示す。未だ念じない前に師友と作るのではない。故に玄賛では「設い自修するといえども、方便を解さなければ、要らく良友に仮って苦の方の滅を示す」と。

玄賛云う「問：菩薩の大悲は苦を観て即ち救う。何故念を待って後に方に愍を垂れるのか。答：生が心無くして仏が救うのは大聖の通じない所である。自ら意を発して縁を悕うのは群生の同じく範とする所である。先ず自業に因り、後に方に縁に藉る。自ら既に修めず縁は何の所作があるか。故に帰念を待って方に始めてこれを救う。設い自修するといえども、方便を解さなければ、要らく良友に仮って」

英語訳

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Lotus Sūtra Volume 8 Kaiji Commentary (Universal Gate Chapter - First of Three Fascicles)

　　　Universal Gate Chapter

Question: Should this chapter be considered the circulation section of this sūtra? Yes. Regarding this, circulation has three aspects: praise and reverence, study and practice, and entrustment and reception. These all expound the excellent virtues of the Lotus. Some praise the person and dharma as worthy of veneration and respect, some teach the primary and auxiliary practices for propagating this sūtra, and some show signs of entrustment, receiving commands for circulation. However, in this chapter, the name, causes, transformative activities, and merits of Avalokiteśvara Bodhisattva are explained, but there is no mention of the name "Lotus" at all. Why is it considered circulation?

Answer: The Xuanzan explains the meaning of this chapter's inclusion, saying: "Avalokiteśvara rescues beings who have not yet aroused the [bodhi]mind from difficulties, causes them to leave suffering, arouse the mind, and uphold the sūtra." It immediately quotes a treatise as evidence: "The power to rescue and protect beings from various difficulties refers to the manifestation of the Avalokiteśvara Dhāraṇī Chapter." If one encounters suffering and difficulties, there is no leisure to uphold sūtras. If one does not arouse the mind, there is no hope for cultivation. Through the bodhisattva's skillful means, those who have not yet left suffering are helped to leave that suffering, and those who have not yet aroused the mind are taught to arouse the bodhi mind. The path of propagation truly proceeds from this. The commentary also states: "Moreover, Avalokiteśvara has people recollect him to rescue from difficulties, and dhāraṇīs recite the dharma to rescue from difficulties. If the power of easy rescue is not added, it is feared that the task of upholding sūtras would be difficult to cultivate. Therefore, easy merit assists in accomplishing difficult tasks."

Seifū states: "When one recollects Avalokiteśvara, first one is freed from suffering, and second, since Avalokiteśvara's name appears in the Lotus Sūtra, recollecting Avalokiteśvara is precisely the practice of upholding the sūtra," etc. The general meaning is the same as the Xuanzan. According to the esoteric school's intention, Avalokiteśvara is the Lotus Sūtra itself. Regarding our school, there is secretly this meaning. It can be understood through investigation.

【Lower Section】

The Xuanzan states: "Regarding the meaning of this chapter's inclusion, a treatise states: 'The power to rescue and protect beings from various difficulties refers to the manifestation of the Avalokiteśvara Dhāraṇī Chapter.' Avalokiteśvara rescues beings who have not aroused the mind from difficulties, causing them to leave suffering, arouse the mind, and uphold the sūtra. Dhāraṇīs rescue those who have already aroused the mind and uphold sūtras from difficulties, causing them to leave suffering and uphold sūtras. Moreover, Avalokiteśvara uses the three supernatural powers of divine eye, divine ear, and knowledge of others' minds to protect sūtra-holders from difficulties. Dhāraṇīs have two sages, two devas, and ten spirits use bright mantras to protect sūtra-holders from difficulties. Moreover, Avalokiteśvara has people recollect to rescue from difficulties, dhāraṇīs recite dharma to rescue from difficulties. The power of upholding sūtras has already left various difficulties. If easy methods of rescue are not added, it is feared that the task of upholding sūtras would be difficult to cultivate. Therefore, easy merit assists in accomplishing difficult tasks, thereby encouraging sūtra-holding. Thus this chapter comes."

Kyōsui Commentary Volume 35 states: "Moreover, the meaning of this chapter's inclusion is most difficult. In the entire sūtra, only this chapter exists that does not mention the words 'Lotus Sūtra.' The reason is that when the World-Honored One expounded the sūtra, beings had not yet aroused the mind, and when suffering oppressed their bodies and they recollected Avalokiteśvara, first they were freed from suffering, and second, since Avalokiteśvara's name appears in this Lotus Sūtra, recollecting Avalokiteśvara precisely accomplishes the practice of sūtra-holding. Therefore, easy merit assists in accomplishing difficult tasks. Thus the treatise states: 'Protecting beings who have not aroused the mind from difficulties.' The meaning is that those who can uphold the sūtra can necessarily leave suffering. Truly, since the task of sūtra-holding is difficult to cultivate, if it is not assisted during the period before accomplishment, the meritorious practices will

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not be accomplished. Therefore, auxiliary methods are added to assist in accomplishing difficult tasks."

The Xuanzan states: "There are three meanings for this chapter's inclusion. First, among the three circulations, these lower eight chapters are entrustment and reception circulation, showing signs of entrustment, receiving commands to practice. The Divine Powers and Entrustment chapters entrust and cause practice; the remaining six chapters receive commands and circulate. Second, according to the second classification, the first chapter above is the introductory section, the next nineteen chapters constitute the main doctrine, and these lower eight chapters are the circulation section. Divine Powers and Entrustment encourage faith through entrustment and reception; the latter six chapters receive commands and circulate. The tendency is the same as before. This will not be elaborated further below."

Question: Should Avalokiteśvara Bodhisattva benefit beings who do not recollect him? It is stated that according to the Xuanzan, he does not benefit beings who do not recollect him. Regarding this, since equal compassion pervades the dharma realm, why would he discriminate against beings who do not recollect him? If he waits for reverent recollection to bestow benefits, how could this be the virtue of universal gate manifestation? Therefore, the commentator himself explains Avalokiteśvara Bodhisattva's name as "unrequested friend." This is based on the Infinite Meanings Sūtra, which mentions Avalokiteśvara and others as "unrequested friends of these beings." Furthermore, looking at the sūtra text, when hundreds of thousands of beings encounter rakṣasa difficulties, if one person calls Avalokiteśvara's name, all people attain liberation. Are these not people who do not recollect him?

Answer: According to the principle of cause and effect, causes produce effects. When beings invite fortune and avoid suffering, this is all the power of their own karma. If they do not recollect Avalokiteśvara, what could serve as the cause for receiving his benefits? The Three Jewels' benefiting beings is all auxiliary conditions. Examining the primary cause, it is sentient beings' taking refuge in the Three Jewels, calling their names,

【Lower Section】

making offerings, and diligent cultivation through the three activities [of body, speech, and mind]. Beings who do not recollect have no causal basis in their own karma. How could they receive the auxiliary conditions of guidance and attraction? Regarding this, ordinary people and sages, the contaminated and uncontaminated, are mutually separated and do not communicate. Gradually approaching, they eventually merge. Hearing with the ears and reciting with the mouth is precisely the initial gate. Without reaching reverent recollection, benefits are difficult to have. Therefore the Xuanzan states: "Beings having no mind while Buddha rescues is what great sages cannot penetrate. Self-arousing intention while fearing conditions is what groups of beings commonly model. First depending on one's own karma, only afterwards relying on conditions. If one does not cultivate oneself, what can conditions accomplish? Therefore, waiting for reverent recollection, only then beginning rescue."

However, universal gate manifestation means the principle of equal compassion without discrimination and unobstructed sovereign virtue. Although the power of the teacher is capable, if the conditions for those to be saved are not prepared, this is not originally obstructed by him. Without waiting for beings' merit, if benefits were bestowed according to wishes, one great sage should quickly benefit all sentient beings. Who would miss out on those benefits? Remaining in saṃsāra until now... Next, being an "unrequested friend" discusses the bodhisattva's intentions. Even if one cultivates practices such as recitation, due to ignorance one has not yet understood the skillful means to escape suffering. The bodhisattva, depending on recollection, immediately becomes a good friend, able to show skillful means for liberation. This is not becoming a teacher-friend before recollection. Therefore the Xuanzan states: "Even if one cultivates by oneself, without understanding skillful means, one must depend on good friends to show how suffering ceases."

The Xuanzan states: "Question: Bodhisattva's great compassion observes suffering and immediately rescues. Why wait for recollection before extending compassion? Answer: Beings having no mind while Buddha rescues is what great sages cannot penetrate. Self-arousing intention and hoping for conditions is what groups of beings commonly model. First depending on one's own karma, only afterwards relying on conditions. Since one does not cultivate oneself, what can conditions accomplish? Therefore, waiting for reverent recollection, only then beginning rescue. Even if one cultivates by oneself, without understanding skillful means, one must depend on good friends"