一　法華開示抄第二 - 翻刻

翻刻

【枠外右上】
八四【但し算用数字】
【枠外右横上】
法華經第八卷開示抄第三　勸發品
【枠外右横下】
五二〇
【本文二段構成】
【上段】
前來所說三品修生。且擧＿二 一相＿一。非＿レ盡＿二實理＿一。實理十法行
一々中。皆有＿二 三品＿一。且如＿三 中品有＿二受持乃至解義＿一。上亦有＿二
隨自修習＿一。有＿二 上下＿一故。如＿レ說而行。各有＿二 下上＿一等《割書：云云》。以＿レ之
可＿レ知＿二大綱＿一。
經云。《割書：如＿二次上＿一。[考【四角で囲む】經云｜等五字一本無]》
玄贊云。○《割書：如＿二次｜上＿一。》前來所說三品修生。且擧＿二 一相＿一。非＿レ盡＿二實
理＿一。實理十法行一々之中。皆有＿二 三品＿一。只如＿三 中品已有＿二受
持《割書：乃至》解義＿一。上品亦有＿二隨自修習＿一。有＿二 上下＿一故。如＿レ說而行。
各有＿二 下上＿一。今但於＿二 中品＿一說＿レ有。上品便無。據＿二 一相＿一說。上
十法行。辨中邊說。前八是聞惠爲＿二 下品＿一。第九是思惠爲＿二
中品＿一。第十是修惠爲＿二 上品＿一。於＿二聞惠中＿一。書寫供養施他爲＿レ
下易故。聽聞披讀諷誦爲＿レ 中。受持開演爲＿レ 上難故《割書：云云》。
問。玄贊中。付＿下於＿二 十法行＿一分＿中-別三品不同＿上。且以＿三施他等
爲＿二 下品＿一。以＿二受持開演＿一爲＿二 上品＿一。有＿二何故＿一乎。　答。釋云。施
他等易故爲＿レ 下。受持開演難故爲＿レ 上《割書：云云》。　付＿レ之見＿二 上玄（法師品）
贊＿一。施他行￣ハ難。受持解說￣ハ易《割書：云云》。《割書：解說者｜開演也》前後相違。如何
可＿レ會耶。
【下段】
會云。所行難易。隨＿レ 人可＿二不定＿一。若約＿二愚智＿一者。受持開演
爲＿レ難。廣文難＿レ持。深理難＿レ演故。施他等淺。機亦修故爲＿レ
易。若約＿二貧富＿一者。施他不＿レ輒。二處校量。各述＿二 一類＿一歟。
玄贊云。《割書：如＿二次上＿一。[考【四角で囲む】玄贊｜等六字一本無]》
玄贊十《割書：法師功｜德品處》云。據＿レ實。法師摠有＿二 十種＿一。此略說○例＿二餘
供養施他聽聞思惟修習＿一。亦皆法師。初三易而不＿レ說。後
二難而不＿レ說。擧＿二 中五種＿一。例＿二難易＿一故《割書：云云》。
同八云。六法師者。一受持。二讀。三誦。四解說。五書寫。
六供養。○且說＿二 六種＿一。其餘四種。施化。聽聞。思惟。修習。皆
應＿レ行之難故不＿レ說《割書：云云》。
最勝疏四云。經若有人至＿二不能及＿一。贊曰。餘二文法師有＿レ
十。且擧＿二書寫讀誦三行＿一。《割書：考【四角で囲む】行下一｜本有與字》據＿二 中處＿一說。供養施他劣。
思惟修習等勝故。略不＿レ擧《割書：云云》。

問。經文佛說＿二是經＿一時。普賢等諸菩薩。《割書：乃至》作禮而去《割書：云云》。
爾者。當品梵本可＿レ有＿二此文＿一耶。　若有者。自宗意。依＿二普賢
及後品論文＿一。勸發品後。安＿二囑累品＿一若爾者。說經未＿レ終。何
【左頁】
【枠外左上】
八五【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】
五二一
【上段】
有＿二作禮而去文＿一乎。　若依＿レ之無＿二此文＿一者。什公設得＿二脱
錯梵本＿一雖＿レ亂＿二囑累一品之次＿一。何以＿二作禮而去之文＿一。恣安＿二
當品終＿一乎。定知。梵本必可＿レ有＿二此言＿一云事。是以玄贊中。
科＿二-判當品文段＿一。以＿二說是普賢勸發品時《割書：乃至》作禮而去文＿一。
爲＿二第六時衆獲益段＿一耶。
會云。自宗意。以＿二囑累品＿一。爲＿二 一部終＿一。普賢品。須＿レ在＿二其前＿一。
論卽許＿レ有＿二後品＿一。衆會何去。故知。作禮而去之詞。可＿レ有＿二囑
累品終＿一。譯者潤色安＿二此品＿一也。故唐土栖覆法師釋云。此
是翻譯家。持＿二囑累品＿一。安＿二-在神力品後＿一故。於＿二此品最末＿一
結＿二-敬（殺イ）一部經文＿一。故言＿二作禮而去＿一。旣非＿二佛言＿一。何勞致＿レ惑哉
《割書：云云》。是以囑累品。佛說＿二諸佛各隨所安多寶佛塔還可如
故＿一之時。分身多寶上行等菩薩。舍利弗等聲聞四衆。一切
世間佛所說。皆大歡喜。《割書：略抄[考【四角で囲む】一｜本作說]》文相無＿レ諍。一會卷＿レ《割書：考【四角で囲む】卷一｜本作却》
席之期也。受＿二-持佛語＿一。作＿レ禮而去。寧不＿二此文之下＿一乎。自他
兩宗。互雖＿レ會＿二 一所《割書：考【四角で囲む】所一｜本作品》相違＿一。輕重順違。對而易＿レ知。
一卷不空羂索經。於＿二 三十卷本＿一。大旨當＿二序品＿一。然而其終
有＿二信受奉行＿一。如＿レ此例。譯家常法也。什公得＿二錯亂本＿一。置＿二勸
【下段】
發於經末＿一之日。爭不＿レ顧＿二末世疑＿一哉。
經云。說＿二是普賢勸發品＿一時。恆河沙等無量無邊菩薩。得＿二
百億旋陀羅尼＿一。三千大千世界微塵等諸菩薩。具＿二普賢道＿一。
佛說＿二是經＿一時。普賢等諸菩薩。舍利弗等諸聲聞及諸天龍
人非人等。一切大會皆大歡喜。受＿二-持佛語＿一。作＿レ禮而去《割書：云云》。
玄贊云。經說是普賢至＿二作禮而去＿一。贊曰。品第六段。時衆
獲＿レ益有＿レ 二。初獲益。後奉行《割書：云云》。
鏡水抄云。　問。經言＿二作禮而去＿一。三根四衆八部。摠起而下。
囑累品時付屬與＿二誰人＿一。答。此是翻譯家。將＿二囑累品＿一。安＿二-在
神力品後＿一故。此品最末結＿二-殺（敬イ）一部經文＿一故。言＿二作禮而去＿一。
旣非＿二佛言＿一。何勞致＿レ惑哉《割書：云云》。
　　　　　　　　　　以寫本一交畢

　　《割書：寫[考【四角で囲む】寫一本作御]本云》
　　法華結緣人皆有志當山住侶殊以勇進而古《割書：考【四角で囲む】古一｜本作衆》
　　賢抄出流布不幾初學之輩恐有退屈歟今涉品聊《割書：考【四角で囲む】｜聊》
　　《割書：一本作品｜新二字》記問答本末之書拾要《割書：考【四角で囲む】要一｜本作焉》抄之其失錯邪
　　僻深怖宜《割書：考【四角で囲む】怖宜二字一｜本作恐莫二字》顯唯願生々世々値遇大聖自

現代語訳

【右頁上段】

前来説かれた三品修生は、まず一相を挙げたもので、実理を尽くすものではない。実理では十法行の一々の中に、皆三品がある。例えば中品に受持乃至解義があるように、上品にも随自修習があり、上下があるので、説の如く行ずるに、各々下上等がある云々。これによって大綱を知ることができる。

経に云う：（次の上の如し）

玄賛に云う：○（次の上の如し）前来説かれた三品修生は、まず一相を挙げたもので、実理を尽くすものではない。実理では十法行の一々の中に、皆三品がある。ただ中品に既に受持乃至解義があるように、上品にも随自修習があり、上下があるので、説の如く行ずるに、各々下上がある。今ただ中品において有りと説き、上品には便ち無い。一相に据って説く。上の十法行について、弁中辺論に説くに、前八は聞慧で下品とし、第九は思慧で中品とし、第十は修慧で上品とする。聞慧中において、書写・供養・施他を下とするのは易いが故であり、聴聞・披読・諷誦を中とし、受持・開演を上とするのは難いが故である云々。

問う。玄賛中で、十法行について三品の不同を分別することについて、まず施他等を下品とし、受持開演を上品とするのは何故か。答う。釈に「施他等は易いが故に下とし、受持開演は難いが故に上とする」と云々。これについて上の玄賛（法師品）を見ると、施他行は難しく、受持解説は易しいと云々。（解説とは開演のことである）前後相違している。どのように会通すべきか。

【右頁下段】

会して云う：所行の難易は、人に随って不定であるべきである。もし愚智について言うなら、受持開演を難とする。広文は持し難く、深理は演じ難いが故である。施他等は浅く、機もまた修するが故に易とする。もし貧富について言うなら、施他は容易でない。二処で校量し、各々一類を述べるのであろうか。

玄賛に云う：（次の上の如し）

玄賛十（法師功徳品処）に云う：実について言えば、法師は総じて十種ある。これは略説○余の供養・施他・聴聞・思惟・修習を例とする。またみな法師である。初の三は易くして説かず。後の二は難くして説かず。中の五種を挙げて、難易を例とするが故である云々。

同八に云う：六法師とは、一に受持、二に読、三に誦、四に解説、五に書写、六に供養。○まず六種を説く。その余の四種、施化・聴聞・思惟・修習は、皆これを行ずべきであるが難いが故に説かない云々。

最勝疏四に云う：経の「もし人あり」から「及ぶこと能わず」まで。賛に曰く：余の二文、法師に十あり。まず書写・読誦の三行を挙げる。中処に据って説く。供養・施他は劣であり、思惟・修習等は勝であるが故に、略して挙げない云々。

問う。経文に「仏是の経を説きたまいし時、普賢等諸菩薩、乃至作礼して去れり」と云々。それでは、当品の梵本にこの文があるべきか。もしあるとすれば、自宗の意では、普賢及び後品の論文に依って、勧発品の後に嘱累品を安置する。もしそうなら、説経未だ終わらないのに、なぜ

【左頁上段】

作礼して去る文があるのか。もしこれに依ってこの文が無いとすれば、什公は設し脱錯の梵本を得て嘱累一品の次を乱したとしても、なぜ作礼して去るの文を恣に当品の終わりに安置したのか。定めて知んぬ。梵本に必ずこの言があるべき事を。これを以て玄賛中に、当品の文段を科判し、「是の普賢勧発品を説きたまいし時乃至作礼して去る」の文を第六時衆獲益段とするのであろうか。

会して云う：自宗の意では、嘱累品を一部の終わりとし、普賢品はその前に在るべきである。論は即ち後品があることを許す。衆会はなぜ去るのか。故に知んぬ。作礼して去るの詞は、嘱累品の終わりにあるべきである。訳者が潤色してこの品に安置したのである。故に唐土の栖覆法師の釈に云う：「これは翻訳家が嘱累品を持して神力品の後に安在したが故に、この品の最末において一部の経文を結敬し、故に作礼して去ると言う。既に仏言に非ず。何ぞ労して惑を致さんや」と云々。これを以て嘱累品に、仏が「諸仏各々安んずる所に随って多宝仏塔還って故の如くなるべし」と説かれた時、分身・多宝・上行等菩薩、舎利弗等声聞四衆、一切世間は仏の所説を皆大いに歓喜した。（略抄）文相に諍い無し。一会席を巻く期である。仏語を受持し、作礼して去る。豈にこの文の下に非ずや。自他両宗、互いに一所の相違を会すといえども、軽重順違、対して知り易し。一巻不空羂索経は、三十巻本において、大旨序品に当たる。然しながらその終わりに信受奉行がある。この例の如く、訳家の常法である。什公が錯乱本を得て勧

【左頁下段】

発を経末に置いた日に、争でか末世の疑いを顧みざらんや。

経に云う：是の普賢勧発品を説きたまいし時、恒河沙等無量無辺の菩薩、百億旋陀羅尼を得、三千大千世界微塵等の諸菩薩、普賢道を具す。仏是の経を説きたまいし時、普賢等諸菩薩、舎利弗等諸声聞及び諸天龍人非人等、一切大会皆大いに歓喜し、仏語を受持し、作礼して去れり云々。

玄賛に云う：経の「是の普賢を説く」から「作礼して去る」まで。賛に曰く：品の第六段。時衆が益を獲ること二つあり。初めに獲益、後に奉行云々。

鏡水抄に云う：問う。経に「作礼して去る」と言う。三根四衆八部、総じて起って下る。嘱累品の時、付属を誰人に与えるのか。答う。これは翻訳家が嘱累品を将って神力品の後に安在したが故に、この品の最末において一部の経文を結敬するが故に、作礼して去ると言う。既に仏言に非ず。何ぞ労して惑を致さんや云々。

以写本一交畢

写本に云う：
法華結縁人皆志有り当山住侶殊に勇進を以てして古賢の抄出流布するも幾ばくもなく初学の輩恐らく退屈有らんか今品を渉り聊か問答本末の書記の要を拾い抄之其の失錯邪僻を深く怖れ宜しく顕すべし唯願わくは生々世々大聖に値遇し自

英語訳

[Right Page, Upper Section]

The previously explained three grades of cultivation and birth merely present one aspect and do not exhaust the true principle. In true principle, within each of the ten dharma practices, there are all three grades. For example, just as the middle grade has "upholding through understanding meaning," the superior grade also has "individual cultivation practice," and because there are superior and inferior levels, in practicing as taught, each has lower and upper levels, etc. Through this one can understand the general outline.

The sutra states: (as above)

The Xuanzan states: The previously explained three grades of cultivation and birth merely present one aspect and do not exhaust the true principle. In true principle, within each of the ten dharma practices, there are all three grades. Just as the middle grade already has "upholding through understanding meaning," the superior grade also has "individual cultivation practice," and because there are superior and inferior levels, in practicing as taught, each has lower and upper levels. Now it merely explains that the middle grade exists while the superior grade does not. This is explained according to one aspect. Regarding the above ten dharma practices, the Discrimination of Middle and Extremes explains that the first eight are hearing wisdom as inferior grade, the ninth is contemplative wisdom as middle grade, and the tenth is meditative wisdom as superior grade. Within hearing wisdom, copying, making offerings, and giving to others are lower because they are easy; listening, reading, and reciting are middle; upholding and expounding are superior because they are difficult.

Question: In the Xuanzan, regarding distinguishing the different three grades of the ten dharma practices, why are giving to others, etc. made inferior grade, and upholding and expounding made superior grade? Answer: The commentary states "giving to others, etc. are inferior because they are easy; upholding and expounding are superior because they are difficult." Regarding this, looking at the above Xuanzan (Dharma Teacher Chapter), giving to others is difficult while upholding and explaining are easy. (Explaining means expounding.) This contradicts earlier and later passages. How should this be reconciled?

[Right Page, Lower Section]

Explanation: The difficulty and ease of practices should be indefinite according to the person. If speaking about the foolish and wise, upholding and expounding are difficult because extensive texts are hard to maintain and profound principles are hard to expound. Giving to others, etc. are shallow, and since practitioners can also cultivate them, they are easy. If speaking about the poor and rich, giving to others is not easy. Comparing the two places, each describes one category.

The Xuanzan states: (as above)

Xuanzan volume 10 (Dharma Teacher Merit Chapter section) states: Speaking of reality, dharma teachers total ten types. This is a brief explanation... exemplifying the remaining offerings, giving to others, listening, contemplating, and cultivating. All are also dharma teachers. The first three are easy and not explained. The latter two are difficult and not explained. The middle five types are raised to exemplify difficulty and ease.

Volume 8 states: The six dharma teachers are: first, upholding; second, reading; third, reciting; fourth, explaining; fifth, copying; sixth, making offerings... First explaining six types. The remaining four types—transforming and giving, listening, contemplating, cultivating—should all be practiced but are not explained because they are difficult.

The Supreme Victory Commentary volume 4 states: From the sutra's "if someone" to "cannot reach." Commentary: The remaining two texts show dharma teachers have ten types. First raising the three practices of copying and reciting, speaking according to the middle position. Offerings and giving to others are inferior, while contemplating and cultivating, etc. are superior, so they are abbreviated and not mentioned.

Question: The sutra text states "When the Buddha spoke this sutra, Samantabhadra and other bodhisattvas... made prostrations and departed." Should this text exist in the Sanskrit original of this chapter? If it exists, according to our school's position, based on the Samantabhadra text and later chapter commentary, the Entrustment Chapter is placed after the Encouragement Chapter. If so, the sutra explanation has not yet concluded, so why

[Left Page, Upper Section]

is there text about making prostrations and departing? If based on this there is no such text, even if Kumārajīva obtained a defective Sanskrit manuscript and confused the order of the Entrustment Chapter, why would he arbitrarily place the text about making prostrations and departing at the end of this chapter? Certainly know that the Sanskrit original must have these words. Therefore in the Xuanzan, analyzing the textual sections of this chapter, the text "When the Samantabhadra Encouragement Chapter was spoken... making prostrations and departing" becomes the sixth section of the assembly obtaining benefits.

Explanation: According to our school's position, the Entrustment Chapter marks the end of the entire sutra, and the Samantabhadra Chapter should precede it. The treatise immediately permits a later chapter. Why does the assembly depart? Therefore know that the words "making prostrations and departing" should be at the end of the Entrustment Chapter. The translator polished and placed it in this chapter. Therefore the Tang dynasty Dharma Master Qifu's commentary states: "This is because the translation house held the Entrustment Chapter and placed it after the Supernatural Powers Chapter, so at the very end of this chapter it concludes the entire sutra text, therefore saying 'making prostrations and departing.' Since it is not the Buddha's words, why labor to cause confusion?"

Therefore in the Entrustment Chapter, when the Buddha spoke "Each Buddha should return to their places and the Abundant Treasures Buddha's stupa should return to its former state," the emanation bodies, Abundant Treasures, Viśiṣṭacāritra and other bodhisattvas, Śāriputra and other voice-hearers of the four assemblies, and all worlds greatly rejoiced at what the Buddha taught. (abbreviated excerpt) The textual appearance is without dispute. It is the time for the single assembly to roll up their seats. Receiving and upholding the Buddha's words, making prostrations and departing—is this not below this text? Although our own and other schools mutually reconcile one apparent contradiction, the relative importance and conformity or opposition are easily known when compared.

The single-fascicle Amoghapāśa Sūtra, in the thirty-fascicle version, generally corresponds to the Introduction Chapter. However, at its end it has "believing, receiving, and practicing accordingly." Like this example, it is the translator's standard practice. When Kumārajīva obtained the confused manuscript and placed the Encouragement

[Left Page, Lower Section]

at the sutra's end, how could he not consider future generations' doubts?

The sutra states: When this Samantabhadra Encouragement Chapter was spoken, immeasurable and limitless bodhisattvas equal to Ganges sands obtained billions of dhāraṇīs, and bodhisattvas equal to the dust motes of the three-thousand great thousand worlds perfected the Samantabhadra Way. When the Buddha spoke this sutra, Samantabhadra and other bodhisattvas, Śāriputra and other voice-hearers, and various gods, dragons, humans, non-humans, etc.—the entire great assembly all greatly rejoiced, received and upheld the Buddha's words, made prostrations and departed.

The Xuanzan states: From the sutra's "Speaking of this Samantabhadra" to "making prostrations and departing." Commentary: The chapter's sixth section. The assembly obtaining benefits has two parts: first obtaining benefits, then practicing accordingly.

The Jingshui Commentary states: Question: The sutra says "making prostrations and departing." The three roots, four assemblies, and eight groups all rise and descend. During the Entrustment Chapter, to whom is the entrustment given? Answer: This is because the translation house took the Entrustment Chapter and placed it after the Supernatural Powers Chapter, so at the very end of this chapter it concludes the entire sutra text, therefore saying "making prostrations and departing." Since it is not the Buddha's words, why labor to cause confusion?

With copied manuscript, one exchange completed.

The copied manuscript states:
All those connected with the Lotus have aspirations. The resident monks of this mountain are particularly diligent, but the circulation of ancient sages' excerpts is not extensive, and beginners may become discouraged. Now crossing through chapters, briefly recording questions and answers about fundamental matters, collecting essential excerpts. Deeply fearing mistakes, errors, and heterodox views, they should properly be revealed. I only wish that life after life, generation after generation, I may encounter the Great Sage and...