翻刻
【枠外右上】
七四【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
【枠外右横下】
五一〇
【本文二段構成】
【上段】
《割書：云云》。
同論十二云。已說＿二菩薩五種無量＿一。次說菩薩說法有＿二 八
果＿一。偈曰。發心及得忍。淨眼與＿二盡漏＿一。法住學亦斷。受用
爲八果。釋曰。菩薩若勸＿二說法＿一。能得＿二 八果＿一。一諸聽法者。
或發＿二菩提心＿一。二或得＿二無生忍＿一。三或於＿二諸法＿一遠塵離垢。
得＿二法眼淨＿一。此謂下乘所攝。四或得＿二諸漏盡＿一。五令＿二正法久
住＿一等《割書：云云》。
瑜伽論八十三云。復次遠塵離垢者。塵者謂已生未究竟
智。能障＿二現觀＿一。有間無間我慢現轉。垢謂彼品及見斷所有
令＿二永無＿一故。名＿二遠塵離垢＿一。又復塵者世間我慢及見所斷
一切煩惱垢。謂二品所有麤重。於＿二諸法中＿一者。謂於自相
共相。所住法中言＿二法眼＿一者。謂如實現證。唯有＿二法惠＿一。言＿二
見法＿一者。謂於＿二苦等＿一如＿レ實見故。言＿二得法＿一者。謂隨證＿二-得沙
門果＿一故。言＿二知法＿一者。謂證已於＿二其所得＿一能自了知。我是
預流。我已證得。無＿二退堕法＿一故《割書：云云》。《割書：考【四角で囲む】云云一｜本作等云》
以寫本一交之
【下段】
春日社新造屋開示抄二十八帖之内第廿七
料紙者 圓禪房（成身院）權大僧都沙汰之
以筆功結緣依慈悲萬行尊神智値遇生必安樂國證
大覺平等利益於御社松屋東向房書之
永祿三年《割書：庚申》卯月朔日 春信
寛政七年（[朱書云]）《割書：乙卯》三月五日以寫本一交之畢
玉手國枝
應安元年（[一本奧書云]）《割書：戊申》七月朔日書之了
【左頁】
【枠外左上】
七五【但し算用数字】
【枠外左横上】
法華經第八卷開示抄第三 勸發品
【枠外左横下】
五一一
【上段】
法華開示抄 廿八帖之内第廿八
勸發品
普賢菩薩所證理與一切有情理其體一歟
普賢菩薩當品時始來今經會座歟
普賢來此界時可禮多寶如來耶
普賢來此界蒙本土佛呵歟
四法成就人次位
初見劣身可一七日《割書：二方》
未見六師文
不見佛故文略無果
受持讀誦解其義趣文三品修中說何
施他等易行受持等難行
作禮而去文有梵本歟
已上十一帖
【下段】
法華第八卷開示抄《割書：勸發品》 (三帖之内第三)
勸發品
問。玄贊明＿二當品來意＿一云。護法力普賢品及後品示現《割書：云云》。
爾者後品者何品耶。
嘱累品抄＿レ之。
問（禾）。玄贊中釋＿二普賢菩薩名＿一。由＿レ證＿二普遍賢善之理＿一《割書：云云》。爾
者普賢菩薩所證眞理。與＿二 一切有情所具眞理＿一。其體爲＿レ
一將爲＿二各別＿一乎。 兩方。若體一者。凡一々有情自他本￣ヨリ
異。各々根心取蘊互隔。以＿二相用＿一推＿二理性＿一。彼此有情眞理
其體定可＿二各別＿一。就中若法性中不＿レ許＿二假我差別＿一者。三界
五趣差降由＿レ何定。三乘五性種類由＿レ何殊乎。可＿レ知。假我
實性非＿レ無＿二差別＿一云事。若依＿レ之爾者。玄贊引＿二般若經＿一。一
切有情皆如來藏。普賢菩薩遍＿二自體＿一故《割書：云云》。自他有情眞
理各異者。何云＿二自體遍故＿一乎。況若不＿レ寄＿二他人苦集雜染
現代語訳
【右頁】
と云々。
同論十二に云う：「已に菩薩の五種無量を説いた。次に菩薩の説法に八果有ることを説く。偈に曰く。発心及び忍を得、浄眼と漏尽と、法住学も亦断ず、受用を八果と為す。釈して曰く。菩薩がもし説法を勧めれば、能く八果を得る。一には諸々の聴法者が、或いは菩提心を発する。二には或いは無生忍を得る。三には或いは諸法において遠塵離垢し、法眼浄を得る。これは下乗の所摂を謂う。四には或いは諸漏尽を得る。五には正法をして久住せしめる等」と云々。
瑜伽論八十三に云う：「復次に遠塵離垢とは、塵とは謂わく已生未究竟の智で、能く現観を障え、有間無間の我慢が現転するもの。垢とは謂わく彼の品及び見断の所有で、永無ならしめる故に、遠塵離垢と名づける。又復塵とは世間我慢及び見所断の一切煩悩、垢とは謂わく二品の所有の粗重。諸法中においてとは、謂わく自相共相に住する法中において。法眼と言うは、謂わく如実に現証し、唯法慧有るのみ。法を見ると言うは、謂わく苦等において如実に見る故。法を得ると言うは、謂わく随って沙門果を証得する故。法を知ると言うは、謂わく証し已ってその所得において能く自ら了知する。我これ預流なり、我已に証得せり、退堕の法無き故」と云々。
写本一交之を以てす
【下段】
春日社新造屋開示抄二十八帖の内第二十七
料紙は円禅房（成身院）権大僧都の沙汰なり
筆功を以て結縁し慈悲万行に依り尊神智に値遇し生ずれば必ず安楽国に証し大覚平等の利益を御社松屋東向房において書写す
永禄三年（庚申）卯月朔日 春信
寛政七年（乙卯）三月五日写本一交之を以て畢
玉手国枝
応安元年（戊申）七月朔日書写し了る
【左頁】
法華開示抄 二十八帖の内第二十八
勧発品
普賢菩薩の所証の理と一切有情の理、その体は一なりや
普賢菩薩は当品の時始めて今経の会座に来たりしや
普賢がこの界に来る時多宝如来を礼すべきや
普賢がこの界に来て本土の仏の呵を蒙るや
四法成就の人の次位
初見劣身は一七日なるべきか（二方）
未見六師の文
仏を見ざる故に文略して果無し
受持読誦してその義趣を解する文は三品修の中に何を説くや
施他等は易行、受持等は難行
作礼して去る文に梵本有りや
已上十一帖
【下段】
法華第八巻開示抄（勧発品）（三帖の内第三）
勧発品
問う。玄賛で当品の来意を明かして云う：「護法力普賢品及び後品が示現する」と云々。然らばその後品とは何品か。
嘱累品でこれを抄する。
問う。玄賛中で普賢菩薩の名を釈して、「普遍賢善の理を証するによる」と云々とある。然らば普賢菩薩の所証の真理と、一切有情の具する真理と、その体は一であろうか、それとも各別であろうか。両方から考えて、もし体が一であるなら、凡そ一々の有情は自他が本より異なり、各々の根心取蘊は互いに隔てられている。相用をもって理性を推せば、彼此の有情の真理はその体は定んで各別であるべきである。就中、もし法性中に仮我の差別を許さないなら、三界五趣の差降はなぜ定まり、三乗五性の種類はなぜ殊なるのか。知るべし、仮我の実性は差別無きに非ざること。もしこれに依るなら然らば、玄賛が般若経を引いて、「一切有情は皆如来蔵である。普賢菩薩は自体に遍ずる故」と云々とある。自他有情の真理が各異なるなら、何ぞ「自体遍ずる故」と云うのか。況んや、もし他人の苦集雑染に寄らなければ
英語訳
[Right Page]
and so forth.
The same treatise twelve says: "Having already explained the bodhisattva's five kinds of immeasurability, next it explains that bodhisattva teaching has eight fruits. The verse says: 'Arousing mind and gaining tolerance, pure eye and exhausted outflows, dharma dwelling, learning also ceases, enjoyment makes eight fruits.' The explanation says: If a bodhisattva encourages dharma teaching, they can attain eight fruits. First, various dharma listeners may arouse bodhicitta. Second, some may attain tolerance of non-arising. Third, some may remove dust and depart from defilement regarding all dharmas and attain pure dharma eye. This refers to what is included in the inferior vehicle. Fourth, some may attain exhaustion of all outflows. Fifth, causing the true dharma to abide long, etc."
Yogācāra Treatise 83 says: "Furthermore, regarding removing dust and departing from defilement: 'dust' refers to already-arisen but not yet perfected wisdom that can obstruct clear observation, where intermittent and continuous pride manifests. 'Defilement' refers to that category and all that is eliminated by the path of seeing, causing it to be permanently absent, hence called 'removing dust and departing from defilement.' Moreover, 'dust' refers to worldly pride and all afflictions eliminated by the path of seeing; 'defilement' refers to the subtle hindrances possessed by these two categories. 'In all dharmas' refers to dharmas dwelling in individual and common characteristics. 'Dharma eye' refers to truly manifesting realization, having only dharma wisdom. 'Seeing dharma' refers to truly seeing suffering and so forth. 'Attaining dharma' refers to following realization-attainment of śramaṇa fruits. 'Knowing dharma' refers to after realization, being able to understand by oneself regarding what was attained: 'I am a stream-enterer, I have already realized attainment, without dharma of regression.'"
Using one copy of the manuscript
[Lower Section]
Kasuga Shrine New Construction Hall Commentary Copy, 27th of 28 fascicles
Paper materials arranged by Enchan-bō (Jōshin-in) Authority Great Monk Administrator
Through brush merit creating connections, relying on compassionate myriad practices, encountering noble divine wisdom, if born one will surely realize the Land of Bliss and great equal awakening benefit, written at the shrine's Pine Hall east-facing room
Eiroku 3rd year (Kōshin) first day of the fourth month - Shunsin
Kansei 7th year (Ōtō) third month fifth day, completed using one manuscript copy
Tamade Kunae
Ōan 1st year (Boshin) seventh month first day, copying completed
[Left Page]
Lotus Commentary Copy, 28th of 28 fascicles
Encouragement Chapter
Whether the principle realized by Bodhisattva Samantabhadra and the principle of all sentient beings are one in essence
Whether Bodhisattva Samantabhadra first came to this sūtra assembly during this chapter
Whether Samantabhadra should pay respects to Tathāgata Prabhūtaratna when coming to this world
Whether Samantabhadra received reproach from his home buddha when coming to this world
The sequential stages of people who accomplish the four dharmas
Whether initial seeing of inferior form should be one seven-day period (two aspects)
Text not seeing the six teachers
Text abbreviated without results due to not seeing Buddha
What does the text about upholding, reciting and understanding the meaning explain among the three levels of cultivation
Giving to others etc. are easy practices, upholding etc. are difficult practices
Whether there is a Sanskrit original for the text about making prostrations and departing
Above eleven fascicles
[Lower Section]
Lotus Eighth Volume Commentary Copy (Encouragement Chapter) (Third of three fascicles)
Encouragement Chapter
Question: The Xuanzan clarifies the meaning of this chapter's appearance, saying: "The Dharma Protection Power Samantabhadra Chapter and the following chapter demonstrate this." What then is that following chapter?
This is excerpted in the Entrustment Chapter.
Question: In the Xuanzan's explanation of Bodhisattva Samantabhadra's name, it says "due to realizing the principle of universal goodness." Are the true principle realized by Bodhisattva Samantabhadra and the true principle possessed by all sentient beings one in essence, or are they separate? Considering both sides: if they are one in essence, then generally each individual sentient being differs from others by nature, with each one's faculties, mind, and aggregates mutually separated. Inferring the principle nature through characteristics and functions, the true principles of different sentient beings should definitely be separate in essence. Especially, if we don't allow distinctions of provisional self within dharma nature, how are the hierarchical differences of the three realms and five destinies determined, and how do the categories of three vehicles and five natures differ? We should understand that the real nature of provisional self is not without distinctions. If following this, then the Xuanzan quotes the Prajñā Sūtra: "All sentient beings are Buddha-nature. Because Bodhisattva Samantabhadra pervades his own essence." If the true principles of self and other sentient beings are each different, why say "because pervading one's own essence"? Moreover, if not depending on others' suffering, accumulation, and defilement