一　法華開示抄第二 - 翻刻

翻刻

【枠外右上】
七二【但し算用数字】
【枠外右横上】
法華經第八卷開示抄第二　嚴王品
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五〇八
【本文二段構成】
【上段】　　
乘初果也。是以無垢經疏難＿二有義初地云說＿一。此違＿二論文＿一。
遠塵難垢說＿二小果＿一故。今正義無生法忍。得在＿二初地《割書：云云》。
仍無＿レ過。
尋云。寶塔以下諸品。在＿二淨土＿一說＿レ之。定性二乘不＿レ見＿二淨
土＿一。豈在＿二此會＿一說＿二小乘果＿一乎。彼三周得記聲聞。正宗之
間。未＿二廻心＿一故不＿レ見＿二淨土＿一。寶塔品時已廻心故。始見＿二淨
土＿一。況定性人住＿二淨土＿一乎。無垢稱經足指按地淨土。復＿レ穢
之後得＿二小乘果＿一。今品果猶在＿二淨土＿一。二乘人不＿レ可＿レ得＿二小
果＿一哉。
會云。不定性未廻心。猶不＿レ見＿二淨土＿一。況於＿二定性愚法＿一哉。
證果初可＿二愚法＿一。故流通後不＿レ聞＿二 一乘＿一。不＿レ可＿レ成＿二不愚法＿一
故。但一時之中淨穢二土相竝。機見不＿レ同歟。以＿二報化二
邊＿一可＿レ爲＿レ例也。
玄贊云。對法第九等云。無間道能遠塵。解脱道能離垢。
由＿二 二滿＿一故得＿二法眼淨＿一。證＿二初果＿一也《割書：云云》。
同一云。此經又言。爲＿下求＿二聲聞＿一者＿上。說＿二應四諦法＿一。爲＿下求＿二緣
覺＿一《割書：考【四角で囲む】緣覺二字一｜本作辟支佛》者＿上。說＿二應十二因緣法＿一。爲＿下求＿二菩薩＿一者＿上。說＿二
【下段】　　
應六波羅密法＿一。此經下文妙莊嚴王品。八萬四千人遠
塵離垢。亦可＿レ言＿レ被＿二聲聞＿一。傍利益故《割書：云云》。
又云。若以＿二 一乘＿一爲＿レ宗。唯被＿レ有＿二菩薩性＿一。不＿レ被＿二唯聲聞
性＿一。一雨所＿レ潤三草。各別可＿レ被＿二聲聞＿一。瑜伽等云。無間道能
遠＿レ塵。解脱道能難＿レ垢。證＿二此勝智＿一名＿二法眼淨＿一。卽是見諦
預流果等。故知。非＿下【レ点ヵ】說＿二 一乘＿一之處亦被＿二聲聞＿一。經會旣有
故作＿二此通＿一。爲＿レ被＿二機宜＿一說＿二是經＿一也《割書：云云》。
又云。妙莊嚴王本事品中。八萬四千人遠＿レ塵離＿レ垢得＿二法
眼淨＿一。卽初果等《割書：云云》。
攝釋一云。　問。按＿二莊嚴論＿一。卽是大乘見道位收。彼第七
云。離垢者見道所斷煩惱滅故。菩薩爾時名＿三遠塵離垢
得＿二法眼淨＿一。大論八十六中所＿レ說。卽是聲聞。彼說＿二遠塵＿一
得＿二 十勝利＿一。二者隨獲＿二 一沙門果＿一。三者了＿三-知我證＿二預流＿一。准＿二
斯二論＿一通＿二於大小＿一。何故判＿レ是定性聲聞。　答。然法華經
是第三時普發之敎。分別品等有＿レ發＿二大心＿一故。遠塵言明＿レ
得＿二小果＿一。由＿二此義＿一須＿レ發＿二 一切乘＿一。亦復不＿レ違＿二遠塵之說＿一。疏
依＿二斯義＿一判＿二是聲聞＿一。不＿レ言＿二遠塵＿一。《割書：考【四角で囲む】鹿下一｜本有言字》不＿レ通＿二大有＿一。設爾
【左頁】
【枠外左上】
七三【但し算用数字】
【枠外左横上】
法華經第八卷開示抄第二　嚴王品
【枠外左横下】
五〇九
【上段】
何知＿二是定性＿一耶。　答。案＿二善勇猛般若說＿一云。若於＿二 三乘
性不定＿一者。聞＿二此法＿一已發＿二正覺心＿一。今旣不＿レ言＿レ發＿二正覺心＿一。
故知定性。除妨准思《割書：云云》。
義疏十二云。法眼淨有＿レ 二。一者小乘是初果。二者大乘
是初地。此難知也。但衆經多明＿二法眼淨＿一是小乘。而聞＿二大
乘＿一悟＿二小果＿一者。人鈍根雖＿レ聞＿二大法＿一無＿二巧便＿一故。證＿二小果＿一
但證＿二小果＿一。凡有＿二 二種＿一。一者本是大乘人。聞＿レ說＿二大乘＿一退
證＿二小果＿一。如＿二大品六十菩薩＿一。二者本覺＿二《割書：考【四角で囲む】覺一｜本作學》小乘＿一聞＿レ說＿二
大乘＿一。證＿二於小果＿一也《割書：云云》。
最勝王經五《割書：依空滿願品》云。說＿二是品＿一時○八千億天子○
遠＿レ塵離＿レ垢得＿二法眼淨＿一《割書：云云》。
同經疏第四云。經八千至＿二眼淨＿一。贊曰。得＿二見道益＿一。天通＿二
欲色＿一。顯揚論云＿下極感非＿二惡趣＿一。極欣非＿中 上二＿上。者。依＿二頓悟＿一
說。不＿レ障＿二色界廻心入＿一レ見。又約＿二 二乘＿一說。非＿レ據＿二大乘＿一。瑜
伽八十三釋＿二遠塵離垢＿一云○謂隨證＿二-得沙門果＿一故。此隨
得言顯＿二得不定＿一。一 趣（起）次不定。二通＿二 三乘＿一。有＿レ不＿レ得＿レ果故
說＿二隨言＿一○大莊嚴論第七文。雖＿二少別＿一意同＿二瑜伽＿一《割書：云云》。
【下段】
同第一云。明＿二所利機略＿一有＿二 二解＿一。一云。唯被＿二大乘根性＿一。
○而下得利云＿二遠塵離垢等＿一者。准＿二大莊嚴論＿一。得＿レ入＿二初地＿一
亦云＿レ得＿二法眼淨＿一。不＿二唯聲聞＿一故。一云。旣第三時敎通被＿二
五乘＿一。會列＿二聲聞＿一復有＿二遠塵離垢＿一。准＿二瑜伽論＿一得＿二預疏果＿一
文無＿二定說＿一。故可＿二通被＿一。然正宗内但爲＿二菩薩＿一 四天王品已
下可＿二通被＿一レ餘。以＿二皆令＿一レ得＿二 人天果＿一故。二解後勝。許＿二第三
時法輸所攝＿一故。
無垢稱疏第三云。二萬天子遠塵離垢。得＿二法眼淨＿一證＿二預
流果＿一。如＿二論具釋＿一○法眼淨者。有言。初地。此違＿二論文＿一。遠
塵離垢說＿二小果＿一故。今正義。無生法忍得在＿二初地＿一《割書：云云》。
莊嚴論第七《割書：無著造明[考【四角で囲む】明一｜本作流]支譯云》云。說＿二煗等諸位＿一已。次見道
位偈曰。遠離彼二執。出世間無上。無分別離垢。此智此時
得。釋曰。遠離彼二執者。能所執不＿二和合＿一故。出世間無
上者。得＿二無上乘＿一故。無分別者。卽彼二執分別無故。離
垢者見道所斷煩惱滅故。菩薩爾時名＿三遠塵離垢得＿二法眼
淨＿一。偈曰。此卽是轉依。以得初地故。後經＿二無量劫＿一。依淨
方圓滿。釋曰。此離垢卽是菩薩轉依位。何以故得＿二初地

現代語訳

【右頁】

乗初果である。これをもって無垢経疏で有義の初地説を難じて、「これは論文に違う。遠塵離垢は小果を説く故である。今の正義では無生法忍は初地で得られる」と云々とある。よって過失はない。

尋ねる：宝塔以下の諸品は、浄土でこれを説く。定性二乗は浄土を見ない。どうしてこの会で小乗果を説くのか。彼の三周得記の声聞は、正宗の間、未だ回心していない故に浄土を見ない。宝塔品の時に已に回心している故、始めて浄土を見る。況んや定性の人が浄土に住むだろうか。無垢称経の足指で地を按じた浄土は、穢に復した後に小乗果を得る。今品の果は猶浄土にある。二乗人は小果を得ることができないのではないか。

答える：不定性で未だ回心していない者は、猶浄土を見ない。況んや定性愚法においてをや。証果は初めは愚法とすべきである。故に流通の後に一乗を聞かず、不愚法となることはできない故である。ただし一時の中に浄穢二土が相い並び、機見が同じでないのか。報化二辺をもって例とすべきである。

玄贊に云う：「対法第九等に云う。無間道は能く遠塵し、解脱道は能く離垢す。二つが満ずることによって法眼浄を得て、初果を証する」と云々。

同じく云う：「この経にまた言う。声聞を求める者のために、応四諦法を説く。縁覚を求める者のために、応十二因縁法を説く。菩薩を求める者のために、

【下段】

応六波羅蜜法を説く。この経の下文の妙荘厳王品で、八万四千人が遠塵離垢したのも、また声聞に被らしめると言うべきで、傍利益の故である」と云々。

また云う：「もし一乗を宗とするなら、唯菩薩性有る者に被らせ、唯声聞性には被らせない。一雨の潤すところの三草は、各別に声聞に被らせるべきである。瑜伽等に云う。無間道は能く塵を遠ざけ、解脱道は能く垢を離る。この勝智を証するを法眼浄と名づく。即ちこれは見諦の預流果等である。故に知る。一乗を説く処に非ざるも亦声聞に被らせる。経会に既に有る故にこの通を作す。機宜に被らせるためにこの経を説くのである」と云々。

また云う：「妙荘厳王本事品中で、八万四千人が塵を遠ざけ垢を離れて法眼浄を得たのは、即ち初果等である」と云々。

摂釈一に云う：「問う。荘厳論を按ずるに、即ちこれは大乗見道位の摂である。彼の第七に云う。離垢とは見道所断の煩悩が滅する故で、菩薩はその時、遠塵離垢して法眼浄を得ると名づける。大論八十六中で説くところは、即ちこれは声聞である。彼は遠塵して十の勝利を得ると説く。二つ目は随って一つの沙門果を獲得する。三つ目は我が預流を証することを了知する。この二論に准ずれば大小に通ずる。何故これを定性声聞と判ずるのか。答える。然るに法華経は第三時の普発の教えである。分別品等に大心を発することがある故に、遠塵の言は明らかに小果を得ることを表す。この義によって一切乗を発することが須要で、また遠塵の説に違わない。疏はこの義に依ってこれを声聞と判じ、遠塵は言わず、

【左頁】

大有に通じないと。それでは何をもってこれが定性と知るのか。答える。善勇猛般若の説を案ずるに云う。もし三乗性不定の者においては、この法を聞き已って正覚心を発す。今既に正覚心を発すと言わない。故に定性と知る。妨を除くことは准じて思うべし」と云々。

義疏十二に云う：「法眼浄に二つ有り。一つは小乗でこれは初果。二つは大乗でこれは初地。これは知り難い。ただし衆経で多く法眼浄を明かすのは小乗である。而して大乗を聞いて小果を悟る者は、人の鈍根で大法を聞いても巧便が無い故に、小果を証するが、ただ小果を証するのに凡そ二種有る。一つは本これ大乗人で、大乗説を聞いて退して小果を証する。大品の六十菩薩の如し。二つは本小乗を学んで大乗説を聞き、小果を証するのである」と云々。

最勝王経五（依空満願品による）に云う：「この品を説く時、八千億の天子が塵を遠ざけ垢を離れて法眼浄を得た」と云々。

同経疏第四に云う：「経の八千から眼浄まで。讃に曰く。見道益を得る。天は欲色に通ず。顕揚論に云う、極めて感ずるは悪趣に非ず、極めて欣ぶは上二に非ずと。これは頓悟に依って説き、色界の回心入見を障えない。また二乗について説き、大乗に据るのではない。瑜伽八十三で遠塵離垢を釈して云う、謂わち随って沙門果を証得する故と。この随得の言は得の不定を顕す。一は趣（起）次不定。二は三乗に通ず。得果しない者が有る故に随言を説く。大荘厳論第七の文は、少し別だが意は瑜伽と同じ」と云々。

【下段】

同第一に云う：「利する機を明かすに略して二解有り。一に云う。唯大乗根性に被らせる。而して下で得利として遠塵離垢等と云うのは、大荘厳論に准じて、初地に入ることを得るのもまた法眼浄を得ると云い、唯声聞ではない故である。一に云う。既に第三時教で通じて五乗に被らせ、会に声聞を列し復遠塵離垢が有る。瑜伽論に准じて預流果を得るが、文に定説無し。故に通被すべきである。然るに正宗内はただ菩薩のためで、四天王品已下は通じて餘に被らせるべし。皆人天果を得しめる故である。二解の後が勝る。第三時法輪の所摂を許す故である。

無垢称疏第三に云う：「二万天子が遠塵離垢し、法眼浄を得て預流果を証した。論に具に釈する如し。法眼浄とは、有る言では初地である。これは論文に違う。遠塵離垢は小果を説く故である。今の正義では、無生法忍は初地で得られる」と云々。

荘厳論第七（無着造、流支訳に云う）に云う：「煖等の諸位を説き已って、次に見道位の偈に曰く。彼の二執を遠離し、出世間無上、無分別離垢、此の智此の時得る。釈して曰く。彼の二執を遠離すとは、能所執が和合しない故。出世間無上とは、無上乗を得る故。無分別とは、即ち彼の二執の分別が無い故。離垢とは見道所断の煩悩が滅する故。菩薩はその時、遠塵離垢して法眼浄を得ると名づける。偈に曰く。此れ即ちこれ転依、初地を得る故を以て、後無量劫を経て、依浄方に円満す。釈して曰く。この離垢は即ちこれ菩薩の転依位である。何を以ての故に初地を得る

英語訳

[Right Page]

This is the initial fruit of the Small Vehicle. Based on this, the Vimalakīrti Commentary criticizes the Yogācāra school's teaching of the first ground, saying: "This contradicts the treatise texts. 'Removing dust and departing from defilement' explains small fruits. The current correct interpretation is that the tolerance of non-arising dharmas is attained at the first ground," and so forth. Therefore there is no fault.

One asks: The various chapters from the Jeweled Stupa onward are taught in the pure land. Those of fixed śrāvaka and pratyekabuddha nature do not see the pure land. How could small vehicle fruits be explained in this assembly? Those śrāvakas who received prophecies in the three cycles had not yet turned their minds during the main section, so they did not see the pure land. At the time of the Jeweled Stupa chapter, having already turned their minds, they first saw the pure land. How much more would those of fixed nature dwell in the pure land? In the Vimalakīrti Sūtra, after the pure land created by pressing the toe returned to defilement, small vehicle fruits were attained. The fruits in this chapter are still in the pure land. Shouldn't two-vehicle people be unable to attain small fruits?

Answer: Those of unfixed nature who have not yet turned their minds still do not see the pure land. How much more so regarding those of fixed nature with foolish dharma understanding. Realizing fruits should initially involve foolish dharma understanding. Therefore, after the circulation section, not hearing the One Vehicle, they cannot become non-foolish regarding dharma. However, within one time, pure and defiled lands exist side by side, with different capacities seeing differently. The reward and transformation body aspects should serve as examples.

The Xuanzan states: "The Abhidharma ninth section and others say: The uninterrupted path can remove dust; the liberation path can depart from defilement. Through the fulfillment of these two, one attains pure dharma eye and realizes the initial fruit."

It also says: "This sūtra also states: For those seeking the śrāvaka path, it teaches the appropriate Four Noble Truths dharma. For those seeking the pratyekabuddha path, it teaches the appropriate Twelve-Link Dependent Origination dharma. For those seeking the bodhisattva path,

[Lower Section]

it teaches the appropriate Six Perfections dharma. In this sūtra's later text, the Wonderful Adorning King chapter, where 84,000 people removed dust and departed from defilement, this can also be said to benefit śrāvakas as a secondary benefit."

It also says: "If taking the One Vehicle as the foundation, it only benefits those with bodhisattva nature and does not benefit those with only śrāvaka nature. The three plants moistened by one rain should each separately benefit śrāvakas. The Yogācāra and others say: The uninterrupted path can remove dust; the liberation path can depart from defilement. Realizing this superior wisdom is called pure dharma eye. This is precisely the stream-entry fruit of seeing truth, etc. Therefore we know that even where the One Vehicle is not being taught, śrāvakas are also benefited. Since this already exists in sūtra assemblies, this explanation is made. This sūtra is taught to benefit appropriate capacities."

It also says: "In the Wonderful Adorning King's Past Deeds chapter, 84,000 people removing dust and departing from defilement to attain pure dharma eye refers to the initial fruit, etc."

The Collected Commentary One says: "Question: Examining the Ornament Treatise, this is included in the Great Vehicle's path of seeing position. Its seventh section says: 'Departing from defilement means the afflictions eliminated by the path of seeing are extinguished. The bodhisattva at that time is called one who removes dust, departs from defilement, and attains pure dharma eye.' What the Great Treatise explains in section 86 refers to śrāvakas. It explains that removing dust gains ten benefits. Second: following the attainment of one śramaṇa fruit. Third: understanding that I have realized stream-entry. According to these two treatises, it applies to both great and small vehicles. Why judge this as definitely fixed-nature śrāvakas? Answer: However, the Lotus Sūtra is a third period teaching of universal arousal. Since chapters like Discrimination have arousing great mind, the expression 'removing dust' clearly indicates attaining small fruits. Due to this meaning, arousing all vehicles is necessary, and it also doesn't contradict the teaching of removing dust. The commentary, based on this meaning, judges this as śrāvaka and doesn't say removing dust

[Left Page]

doesn't apply to the great existence. Even so, how do we know this refers to fixed nature? Answer: Examining what the Excellent Courage Prajñā explains: 'If regarding those of unfixed nature among the three vehicles, after hearing this dharma they arouse the mind of perfect enlightenment.' Since it doesn't mention arousing the mind of perfect enlightenment, we know it's fixed nature. Removing obstacles can be understood accordingly."

The Meaning Commentary Twelve says: "There are two types of pure dharma eye. First, in the Small Vehicle it's the initial fruit. Second, in the Great Vehicle it's the first ground. This is difficult to understand. However, most sūtras clarify that pure dharma eye belongs to the Small Vehicle. Those who hear the Great Vehicle and awaken to small fruits are people of dull faculties who, though hearing the great dharma, lack skillful means and therefore realize small fruits. But realizing small fruits generally has two types. First, those who are originally Great Vehicle people who, upon hearing Great Vehicle teachings, retreat and realize small fruits, like the sixty bodhisattvas in the Great Prajñā. Second, those who originally studied the Small Vehicle and, hearing Great Vehicle teachings, realize small fruits."

The Sovereign Kings Sūtra Five (according to the Fulfilling Wishes in Dependence on Emptiness chapter) says: "When this chapter was taught, 8 billion celestial beings removed dust, departed from defilement, and attained pure dharma eye."

The commentary on the same sūtra, fourth section, says: "From 'eight thousand' to 'eye pure' in the sūtra. The praise says: They attained the benefit of the path of seeing. Celestials encompass desire and form realms. The Revelation Treatise says those who are extremely moved are not in evil destinies, those who are extremely joyful are not in the upper two - this is explained according to sudden awakening, not obstructing the mind-turning entry into seeing in the form realm. Also explained regarding the two vehicles, not based on the Great Vehicle. Yogācāra 83 explains 'removing dust and departing from defilement' saying... namely following the realization-attainment of śramaṇa fruits. This word 'following attainment' indicates the uncertainty of attainment. First: the sequence of arising is uncertain. Second: it applies to three vehicles. Since some don't attain fruits, the word 'following' is explained... The Great Ornament Treatise seventh text, though slightly different, has the same meaning as Yogācāra."

[Lower Section]

The same first section says: "Clarifying the benefited capacities, there are roughly two explanations. First: it only benefits Great Vehicle root natures. When the benefits obtained below mention 'removing dust and departing from defilement,' etc., according to the Great Ornament Treatise, attaining entry to the first ground is also called attaining pure dharma eye, since it's not only śrāvakas. Second: Since third period teachings universally benefit the five vehicles, the assembly lists śrāvakas and also has removing dust and departing from defilement. According to the Yogācāra Treatise, attaining stream-entry fruit, though the texts have no definitive explanation, can universally benefit. However, within the main section it's only for bodhisattvas; from the Four Heavenly Kings chapter onward it can universally benefit others, since all are made to attain human and celestial fruits. The second explanation is superior, permitting inclusion in third period dharma wheel teachings."

The Vimalakīrti Commentary Third says: "Twenty thousand celestial beings removed dust and departed from defilement, attained pure dharma eye and realized stream-entry fruit, as fully explained in the treatises... Regarding pure dharma eye, some say it's the first ground. This contradicts treatise texts. 'Removing dust and departing from defilement' explains small fruits. The current correct interpretation is that tolerance of non-arising dharmas is attained at the first ground."

The Ornament Treatise Seventh (composed by Asaṅga, translated by Paramārtha, says): "Having explained the positions of heat and others, next regarding the path of seeing position, the verse says: 'Removing those two grasping, supramundane supreme, non-discriminating departing from defilement, this wisdom at this time attained.' The explanation says: Removing those two grasping means grasper and grasped do not unite. Supramundane supreme means attaining the supreme vehicle. Non-discriminating means precisely those two grasping discriminations are absent. Departing from defilement means afflictions eliminated by the path of seeing are extinguished. The bodhisattva at that time is called one who removes dust, departs from defilement, and attains pure dharma eye. The verse says: This is precisely transformation of basis, through attaining the first ground, afterward passing through immeasurable eons, the pure basis becomes complete. The explanation says: This departing from defilement is precisely the bodhisattva's transformation of basis position. Why? Through attaining the first ground