一　法華開示抄第二 - 翻刻

翻刻

【右頁】
【枠外右上】
八【但し算用数字】
【枠外右横上】
法華經第七卷開示抄第二　囑累品
【枠外右横下】
四四四
【本文二段構成】
【上段】
是以正法華經云。多寶世尊。七寶講堂佛之塔廟。卽復故
處《割書：云云》。以＿二法護明￣ナル 本＿一知＿二羅什隱文＿一。但自宗意。付＿レ經會＿レ
難者。此譯家潤色也。同＿二作禮而去文＿一。以＿レ何知＿レ此者。得＿二
雜亂本＿一安＿二囑累於經中＿一時。若如＿二梵本＿一。分身多寶。各還＿二本
土＿一者。以下諸品正有＿二寶塔＿一。末代之疑難＿レ遁故。粗省＿二重
難＿一有＿レ所＿二潤色＿一歟。設如＿二見行＿一者。經何擧＿レ輕略＿レ重哉。所
謂寶塔閉＿レ戸者少事也。彼猶釋尊有＿レ勸。永還＿二本土＿一者。重
事也。敎主盍＿レ告。爰知。梵本文章猶分明歟。又付＿二見行
文＿一猶在＿二委曲＿一。彼佛從＿二東方＿一來時。不＿二直來至＿一。從＿二大地＿一涌
出。遙昇＿二虛空＿一。是示＿二-現生死𣵀槃平等＿一也。此故還時又
如＿レ本。可＿レ入＿二大地＿一。生死大地。𣵀槃虛空￣ト不卽不離故也。
分身諸佛。隨＿二來會前後＿一就＿二近遠座＿一。還時亦須＿レ隨＿二其便宜＿一
故。正法華十方世界諸來世尊。各隨＿二便宜＿一隨＿二其所＿一レ安
《割書：云云》。多寶歸路。准＿レ彼可＿レ知。還可如故者。顯＿二此義＿一也。云＿二
閉塔不歸＿一者。旁乖＿二文理＿一。
玄贊云。經爾時至＿二還可如故＿一。贊曰。第三大段令＿二塔等還＿一。
自＿レ此已後。更無＿二還處＿一故。知。此品應＿レ在＿二經終＿一《割書：云云》。
【下段】
同一云。

問。自宗意。今品在＿二經末＿一《割書：云云》。以＿二何事＿一證＿レ之乎。贊曰。自
此已後。更無＿二還處＿一故。知。此品應＿レ在＿二經終＿一《割書：云云》。《割書：塔無＿二還處＿一｜難＿レ用之》
付＿レ之。此品已後。雖＿二塔婆閉＿一レ戸。至＿二經末＿一寶塔猶在＿二說經
事＿一。塔婆自還。何求＿二其還歸處＿一乎。勸發品作禮而去者。有【二点脱ヵ】
通局＿一。作禮雖＿レ不＿レ通＿二多寶＿一。而去遍經＿二 一切＿一。此豈非＿二還歸
處＿一乎。況土無＿二復穢文＿一。其土旣復穢。又無＿二 人天來文殊入
海文＿一。皆許＿二其事＿一。至＿二寶塔還歸＿一。何責＿二其文＿一乎。
　　　　已上依＿二妙樂轉救＿一記＿レ之。
又有救云。分身放光召＿レ之故命＿レ去。多寶爲＿二證明＿一自來。何
告＿レ歸。又救云。化佛我分身也。所以命＿レ來命＿レ去。多寶客
佛也。豈勸＿レ還《割書：考【四角で囲む】還下一｜本有歸》乎。主客之禮。其義不＿レ然故也。
此事大旨如＿二前題＿一。彼宗會釋遂以不＿レ立。但會終自還者
何又說＿レ去＿二餘衆＿一乎。此品何勸＿二分身＿一不＿レ告＿二多寶＿一乎。次含。【。衍二点脱ヵ】
去《割書：考【四角で囲む】去一｜本作而》言＿一云事。亦以無＿レ謂。上全不＿レ說＿二寶塔事＿一故。他方＿二【二点衍ヵ】
客佛來歸。與＿二此界衆會退歸＿一。何事重乎。但不＿レ說＿二土相＿一
【左頁】
【枠外左上】
九【但し算用数字】
【枠外左横上】
法華經第七卷開示抄第二　囑累品
【枠外左横下】
四四五
【本文二段構成】
【上段】
例難。爲＿二兩宗＿一其疑問也。況他方客佛。禮＿二遇不輕＿一。來去
二時。主必可＿二慰誘＿一。器界無＿レ心。亦自所＿レ變也。何勸可＿レ還＿二
穢土＿一乎。設經全無＿レ諍。不＿レ及＿二徴難＿一。而還可如故文所＿レ指。
旣當＿二此事＿一。抂失＿二本意＿一。實可＿レ恐＿レ之。文殊入海等文者。自＿レ
本非＿二此類＿一無＿レ論故。
次二救又同＿二前失＿一。捨＿二分明還歸文＿一。徒儲＿二會釋＿一故也。況
若不＿レ召＿二多寶＿一者。何勸＿レ閉＿二塔婆＿一乎。又客佛異＿二自身＿一者。還
可如故之告無＿レ由。
　　　八難《割書：玄贊第一卷經品配立》
一衆本相違難
　贊云。晉時竺法護所＿レ譯正法華。及隋時崛多笈多二人
　所＿レ譯添品法華中。此囑累品。竝安在＿二經末＿一。
二論經相違難
　贊云。法華論中。○既言＿二護法力普賢及後品示現＿一。明
　知。囑累令＿レ居＿二經末＿一。
三諸敎不同難
　贊云。餘經囑累竝在＿二經終＿一。何故此經獨在＿レ前說。
【下段】
四二事乖角雞【難】
　贊云。若以＿レ令分身佛還＿一。此土便穢。妙音來日。故被＿レ誡
　者。囑累品中。亦令＿二多寶塔還＿一。何故觀音奉＿レ珠猶爲＿二 二分＿一。
五兩命不齊難
　贊云。若分身多寶竝各遺＿レ還。何故分身卽還多寶佛塔
　猶在。若言＿下令＿二多寶塔還可＿一レ如＿レ故。但閉＿上レ塔者。若爾。
　何故正法華云＿二可還本土＿一。
六塔無還處難
　贊云。又分身諸佛釋迦命＿レ去。初卽言歸。多寶佛塔迄＿レ
　至＿二經終＿一更無＿レ還處＿一。
七淨穢有殊難
　贊云。又以＿二妙音被＿一レ誠。便非＿二淨土＿一。故知。分身久已還＿レ
　國者。分身佛集之日。何故各命＿二待者＿一手捧＿二蓮華＿一。竝詣＿二
　靈山＿一○又文殊海會將＿レ至＿二此間＿一。預在＿二靈山＿一忽有＿二花現＿一。
八衆喜乖情難
　贊云。又囑累品令＿二分身佛還＿一。塔時不＿レ去。若非＿二經末方
　囑累＿一者。阿修羅等皆大歡喜何太早生○《割書：云云》。

現代語訳

【右頁】
そこで正法華経には「多宝世尊、七宝講堂、仏の塔廟、即ち故処に復す」とある。法護の明らかな原本によって羅什の隠文を知る。ただし自宗の意では、経に付いて難を会する者は、この訳家の潤色である。「作礼而去」の文と同じである。何によってこれを知るかというと、雑乱本を得て嘱累を経中に安置した時、もし梵本の如くであれば、分身・多宝がそれぞれ本土に還るなら、以下の諸品に正に宝塔があることで、末代の疑難を逃れるため、粗く重難を省いて潤色することがあったのであろうか。設い見行の如くであるとしても、経がどうして軽を挙げて重を略すであろうか。いわゆる宝塔の戸を閉じるのは小事である。それでも釈尊が勧めがある。永く本土に還るのは重事である。教主がどうして告げないであろうか。ここに知る、梵本の文章はなお分明であろうか。また見行の文に付いてもなお委曲にある。彼の仏が東方から来た時、直接来至せず、大地から涌出し、遥かに虚空に昇った。これは生死涅槃平等を示現するのである。この故に還る時もまた本の如く、大地に入るべきである。生死の大地、涅槃の虚空と即でも離でもないからである。分身諸仏は、来会の前後に随って近遠の座に就く。還る時もまたその便宜に随うべきであるから。正法華に「十方世界の諸来世尊、各々便宜に随い、その安んずる所に随う」とある。多宝の帰路は、彼に准じて知るべきである。「還って故の如くなるべし」とは、この義を顕すのである。「塔を閉じて帰らず」と云うのは、旁ら文理に乖く。

玄賛に「経の爾時至還可如故。賛に曰く、第三大段は塔等を還らしめる。これより以後、更に還る処がない故。知る、この品は応に経終にあるべし」とある。

【下段】
同一に云う。

問：自宗の意では、今品は経末にあるとする。何事をもってこれを証するか。賛に曰く「これより以後、更に還る処がない故。知る、この品は応に経終にあるべし」とある。これについて、この品以後、塔婆が戸を閉じても、経末に至るまで宝塔はなお説経の場にある。塔婆が自ら還る、どうしてその還帰処を求めるのか。勧発品の「作礼而去」には通局がある。作礼は多宝に通じなくても、而去は一切に遍ねく経る。これはどうして還帰処でないであろうか。況んや土に復穢の文がなく、その土が既に復穢し、また人天来・文殊入海の文がないのを、皆その事を許す。宝塔還帰に至って、どうしてその文を責めるのか。

以上、妙楽の転救に依って記す。

また救いて云く、分身は放光して召したので去を命ず。多宝は証明のために自ら来た。どうして帰を告げよう。また救いて云く、化仏は我が分身である。所以に来を命じ去を命ず。多宝は客仏である。どうして還を勧めようか。主客の礼で、その義は然らざる故である。この事の大旨は前題の如し。彼宗の会釈は遂に立たない。ただし会の終わりに自ら還るなら、どうしてまた余衆の去を説くのか。この品がどうして分身を勧めて多宝を告げないのか。次に去の言を含むと云う事も、また謂われがない。上で全く宝塔の事を説かない故。他方の客仏の来帰と、この界の衆会の退帰と、何事が重いか。ただし土相を説かない

【左頁】
例難は、両宗のための疑問である。況んや他方の客仏は、不軽に礼遇され、来去二時に、主は必ず慰誘すべきである。器界は無心で、また自ら変ずる所である。どうして穢土に還ることを勧めようか。設い経に全く諍いがなくても、徴難に及ばない。しかし「還って故の如くなるべし」の文の指す所、既にこの事に当たる。抂って本意を失う。実に恐るべきである。文殊入海等の文は、本よりこの類でないので論じない故。

次の二救もまた前失と同じ。分明な還帰の文を捨てて、徒に会釈を儲ける故である。況んやもし多宝を召さないなら、どうして塔婆を閉じることを勧めるのか。また客仏が自身と異なるなら、「還って故の如くなるべし」の告に由がない。

八難（玄賛第一巻経品配立）

一、衆本相違難
賛に云く、晋時の竺法護所訳の正法華、及び隋時の崛多・笈多二人所訳の添品法華中で、この嘱累品は、並びに経末に安置されている。

二、論経相違難
賛に云く、法華論中で○既に護法力・普賢及び後品示現と言う。明らかに知る、嘱累は経末に居らしめる。

三、諸教不同難
賛に云く、余経の嘱累は並びに経終にある。何故この経独り前に在って説くのか。

【下段】
四、二事乖角難
賛に云く、もし分身仏を還らしめるをもって、この土便ち穢れ、妙音来日故に誡められるとするなら、嘱累品中でも、また多宝塔を還らしめる。何故観音が珠を奉じてなお二分とするのか。

五、両命不斉難
賛に云く、もし分身・多宝がそれぞれ還ることを遺すなら、何故分身は即座に還り、多宝仏塔はなお在るのか。もし多宝塔を還って故の如くならしめると言っても、ただ塔を閉じるだけなら、そうであれば、何故正法華では「本土に還るべし」と云うのか。

六、塔無還処難
賛に云く、また分身諸仏は釈迦が去を命じ、初めに即座に言帰する。多宝仏塔は経終に至るまで更に還る処がない。

七、浄穢有殊難
賛に云く、また妙音が誠を被るをもって、便ち浄土でない。故に知る、分身は久しく已に国に還るとは、分身仏集の日、何故各々侍者を命じて手に蓮華を捧げ、並びに霊山に詣でるのか○また文殊海会がこの間に至ろうとして、予め霊山にあり、忽ち花現があった。

八、衆喜乖情難
賛に云く、また嘱累品で分身仏を還らしめ、塔の時は去らない。もし経末でなく方に嘱累するのでないなら、阿修羅等が皆大歓喜するのは何故太早く生ずるのか○

英語訳

【Right Page】
Therefore, the Saddharmapuṇḍarīka Sūtra states: "The World-Honored Prabhūtaratna, the seven-jeweled lecture hall, the Buddha's stupa-temple, immediately returned to its former place." Through Dharmakṣa's clear original text, we understand Kumārajīva's hidden text. However, according to our school's interpretation, those who resolve difficulties regarding the sūtra consider this to be editorial embellishment by the translator. This is the same as the text "paid homage and departed." How do we know this? When obtaining the disordered text and placing the Entrustment chapter in the middle of the sūtra, if it were like the Sanskrit original where the transformation bodies and Prabhūtaratna each return to their original lands, then the following chapters would properly have the jeweled stupa, and to avoid doubts and difficulties of later ages, they roughly omitted the weighty difficulties and made some embellishments. Even if it were as seen in practice, why would the sūtra mention the light matters and abbreviate the weighty ones? The so-called closing of the stupa doors is a minor matter, yet Śākyamuni still gives encouragement. Permanently returning to the original land is a major matter - why wouldn't the teaching master announce it? From this we know that the Sanskrit text's wording should still be clear. Moreover, regarding the text as seen in practice, there are still details. When that Buddha came from the eastern direction, he did not come directly but emerged from the great earth and rose high into the void. This demonstrates the equality of saṃsāra and nirvana. Therefore, when returning, he should again enter the great earth as before. Because the great earth of saṃsāra and the void of nirvana are neither identical nor separate. The transformation-body buddhas took seats near and far according to the order of their arrival at the assembly. When returning, they should also follow their convenience. The Saddharmapuṇḍarīka states: "The World-Honored Ones who came from the ten directions each followed their convenience and returned to where they were settled." Prabhūtaratna's return path can be understood by analogy to this. "Should return as before" reveals this meaning. To say "close the stupa but not return" deviates from both text and principle.

The Xuanzan states: "From 'At that time' to 'should return as before.' The praise says: The third major section causes the stupa and others to return. From this point onward, there is no further place of return. Therefore we know this chapter should be at the end of the sūtra."

【Lower Section】
The same first [volume] states:

Question: According to our school's interpretation, this chapter is at the end of the sūtra. What evidence proves this? The praise states: "From this point onward, there is no further place of return. Therefore we know this chapter should be at the end of the sūtra." Regarding this, after this chapter, although the stupa closes its doors, until the end of the sūtra the jeweled stupa is still present at the place of expounding the sūtra. The stupa returns by itself - why seek its place of return? The "paid homage and departed" of the Encouragement chapter has both general and specific aspects. Although the paying homage doesn't apply to Prabhūtaratna, the departing applies universally to all. How is this not a place of return? Moreover, there is no text about the land returning to defilement, yet its land already returned to defilement, and there are no texts about humans and gods coming or Mañjuśrī entering the ocean, yet all these events are accepted. When it comes to the jeweled stupa's return, why demand textual evidence?

The above is recorded based on Miaowen's counter-arguments.

Another argument states: The transformation bodies were summoned by emitted light, so they are commanded to leave. Prabhūtaratna came by himself for testimony - why announce his return? Another argument: The transformation buddhas are my emanation bodies, so I command them to come and go. Prabhūtaratna is a guest buddha - how could one urge his return? According to the etiquette between host and guest, this principle is not appropriate. The general outline of this matter is as in the previous topic. That school's explanatory interpretation ultimately doesn't stand. But if he returns by himself at the end of the assembly, why also explain the departure of other multitudes? Why does this chapter encourage the transformation bodies but not tell Prabhūtaratna? Next, the matter of implying the word "departure" is also meaningless. Because the above doesn't explain the jeweled stupa matter at all. Between guest buddhas from other directions coming and returning, and this world's assembly withdrawing and returning, which matter is more important? But not explaining the land's characteristics

【Left Page】
as a parallel difficulty is a question for both schools. Moreover, guest buddhas from other directions are treated with courtesy like Never-Disparaging; at the two times of coming and going, the host should necessarily console and guide them. The material world is mindless and also self-transformed - why urge returning to the defiled land? Even if the sūtra has no disputes at all, it doesn't reach the level of criticism. However, what the text "should return as before" points to already corresponds to this matter. To mistakenly lose the original meaning is truly fearful. Texts like Mañjuśrī entering the ocean are originally not of this type, so there's no discussion.

The next two arguments also have the same previous faults. They abandon the clear text of return and vainly store up explanatory interpretations. Moreover, if Prabhūtaratna is not summoned, why urge closing the stupa? Also, if the guest buddha differs from oneself, there's no reason for the announcement "should return as before."

Eight Difficulties (Xuanzan Volume 1, Chapter Arrangement)

1. Difficulty of Contradicting Multiple Texts
The praise states: In the Saddharmapuṇḍarīka translated by Dharmakṣa in Jin times, and in the Supplemented Lotus Sūtra translated by the two persons Jñānagupta and Dharmagupta in Sui times, this Entrustment chapter is placed at the end of the sūtra.

2. Difficulty of Treatise and Sūtra Contradiction
The praise states: In the Lotus Treatise ○ it already speaks of "the manifestation of protective dharma power, Samantabhadra, and later chapters." Clearly showing that the entrustment should be placed at the end of the sūtra.

3. Difficulty of Different Teachings
The praise states: Entrustment sections in other sūtras are all at the end of the sūtra. Why is this sūtra uniquely explained in the front?

【Lower Section】
4. Difficulty of Two Matters Being Contradictory
The praise states: If by causing the transformation-body buddhas to return, this land becomes defiled and Wonderful Sound is warned when coming, then in the Entrustment chapter, the Prabhūtaratna stupa is also caused to return. Why does Avalokiteśvara still divide the pearl offering into two parts?

5. Difficulty of Unequal Commands
The praise states: If both transformation bodies and Prabhūtaratna are ordered to return, why do transformation bodies immediately return while the Prabhūtaratna buddha-stupa still remains? If saying "cause the Prabhūtaratna stupa to return as before" merely means closing the stupa, then why does the Saddharmapuṇḍarīka say "should return to the original land"?

6. Difficulty of No Return Place for the Stupa
The praise states: Moreover, regarding the transformation-body buddhas, Śākyamuni commands their departure and initially speaks of return. The Prabhūtaratna buddha-stupa has no further place of return until the end of the sūtra.

7. Difficulty of Pure and Defiled Being Different
The praise states: Moreover, by Wonderful Sound receiving admonishment, it's not a pure land. Therefore we know the transformation bodies have long since returned to their countries - on the day the transformation buddhas assembled, why did each command attendants to hold lotus flowers in their hands and all proceed to Vulture Peak? ○ Also, when Mañjuśrī's ocean assembly was about to arrive here, they were already at Vulture Peak when flowers suddenly appeared.

8. Difficulty of Assembly's Joy Contradicting Emotions
The praise states: Moreover, the Entrustment chapter causes the transformation buddhas to return, but the stupa doesn't depart at that time. If it's not that the entrustment occurs only at the end of the sūtra, why do asuras and others all have great joy so prematurely? ○