一　法華開示抄第一 - 翻刻

翻刻

【右上段】
豈滿＿二百千歲＿一乎。
會云。玄贊云《割書：■#1玄贊云三｜字一本無》愚者心迷。謂＿二是少時＿一。智者情󠄁解。
滿＿二百千歲＿一。轉＿二-換其心＿一令＿二＿レ彼不＿一＿レ覺《割書：云云。》意云。佛現＿二神力＿一
時節󠄂。滿＿二百千歲＿一。智者有＿レ解。如＿レ實雖＿レ知＿二長時＿一。愚者其心
迷亂。難＿レ信故。佛以＿二神力＿一。轉＿二-換其心＿一。令＿レ不＿レ知＿二長時＿一《割書：為言。》
五年說者。愚夫所知也。不＿二相違＿一。
重尋云。玄贊有《返り点：二》四重釋＿一。何今出《返り点：二》一義＿一乎。　付＿二彼四釋＿一。第
一第三無＿二差別＿一。同令＿下＿二衆生＿一不＿上＿レ解。第二第四似同如何。
答。乍見＿二文相＿一。雖＿レ似《返り点：二》四釋＿一。依＿レ實案＿二其心＿一。只是付《返り点：二》一釋＿一。三
重通＿二伏難＿一也。所謂初分＿二愚者智者＿一。配＿二短時長時＿一。　付＿レ之
有＿二伏難＿一。難云。一會同坐俱見佛。如何愚人不＿レ覺＿二百千歲＿一
乎。通云。若一化土中有＿二長短＿一者。實可＿レ爲＿レ疑。短時是化
土相也。凡夫見＿レ之。百千歲是報土事也。聖者見＿レ之。故無＿レ
過。又有難云。若爾。於＿二佛壽命＿一。或八十也。或無量歲也。
何聖敎唯說＿二佛壽八十年＿一乎。通云。報佛￣ハ實雖＿二百千歲＿一。
付＿二化土衆生不＿一＿レ解。佛命說《返り点：二》八十＿一。有伏難云。若爾。報土長
壽。佛說＿二何法＿一。通云。二土凡聖。同雖＿レ聞＿二法華＿一。經＿レ時證＿レ道。

【右下段】
全不＿レ同。化土漸悟《割書：爲言。》
　　　　　　鏡水抄釋。後二重。雖＿レ似＿レ通＿二伏難＿一。初二重。非＿二
　　　　　　分明＿一。今加＿二愚推＿一。猶未＿二落居＿一。
玄贊云。經釋迦至＿二還攝舌相＿一。贊曰。此明＿二時節󠄂《返り点：一》。愚者心迷。
謂＿二是少時＿一。智者情󠄁解。滿＿二百千歲＿一。轉＿二-換其心＿一。令＿二彼不＿一＿レ覺。
又報化之利有＿レ殊。聖凡之見有＿レ別。又佛現＿二神力＿一。實百千
歲。佛神力令＿下衆生＿一不＿上＿レ覺。然從＿二不延時＿一爲＿レ論。但說＿二世尊
八十入滅＿一。又聖凡衆類。所＿レ聞雖＿レ同。經＿レ時證＿レ道。漸悟全
別。亦不＿二相違＿一《割書：云云。》
攝釋云。疏從不延時等者。若取＿二舒舌延劫之時＿一。佛年無
量。今徐＿二彼時＿一。但言《返り点：二》八十＿一《割書：云云。》
新抄云。疏愚者心迷者。此中約＿二愚智。報化。延促。凡聖四
義＿一。會釋可＿レ解。然延促中。但促非＿レ延時實長。故優因會。餘
經但約＿二促時＿一爲＿レ論。故言＿二世尊八十入滅＿一《割書：云云。》
水抄云。
私記云。　問。經云。釋迦牟佛○還攝舌相《割書：云云。》釋尊壽命
是八十年。何故今云＿二滿百千歲＿一。　答。玄贊釋云。愚者心

【左上段】
迷○令＿二＿レ彼不＿一＿レ覺。《割書：一釋。》又報化之利○有＿レ別。《割書：二釋。》○又佛
現＿二神力＿一。○八十入滅。《割書：三釋。》又聖凡○全別。《割書：四釋》亦不＿二相違＿一
《割書：云云。》摠結。　問。初釋意云。實雖＿二多時＿一。愚者迷＿レ之。而謂＿二少
時＿一。智者解＿レ之。而爲＿二多時＿一。由＿レ此故知。唯說《返り点：二》八十年釋尊
入滅＿一。對＿二愚者之心＿一。滿＿二百千歲＿一。還攝＿二舌相＿一者。對＿二智者之
前＿一。且付＿二後釋＿一。設＿二疑難＿一云。釋尊壽命實八十年。是知。八十
年非＿二是惠＿一乎。更解。百千歲非＿二是智者＿一。　答。說＿二壽量品＿一。顯
說＿二釋尊故來壽命＿一。准＿レ此故知。知＿レ短愚者。知＿レ長智者。問。
壽量品說＿二是報身壽＿一。與＿二第二釋＿一有＿二何差別＿一。　答。雖＿レ似＿レ無＿二
差別＿一。彼初釋。約＿二能迷邊＿一。第二釋。約＿二所迷邊＿一。　問。此釋末
文云。轉＿二-換其心＿一令＿二＿レ彼不＿一＿レ覺者。爲＿レ轉＿二愚者心＿一爲＿レ轉＿二智者
心＿一。若言＿レ轉＿二愚者心者。應＿三還覺＿二-知多時＿一。若言＿レ轉＿二智者心＿一
者。應＿三還覺＿二-知小時＿一。何故摠言＿二令不覺知＿一。　答。水抄釋云。
愚者心迷。實經＿二百千歲＿一。望＿二衆生自心迷悟不同。長短有＿一＿レ
別。由＿二佛神力＿一。轉＿二-換其心＿一。摠令＿レ不＿レ覺。摠交作＿二短時解＿一
《割書：云云》　問。若言＿三摠交作＿二短時解＿一者。應＿レ不＿下轉＿二-換愚者之心＿一。
作＿中短解＿上故言《割書：可＿レ悉＿レ之。》問。第二釋意云。報身壽長。說＿レ經廣

【左下段】
長。所被唯聖。對＿二彼聖機＿一言＿二百千歲＿一。化身壽短。說經時促。
所被凡夫及二乘者。對＿二彼凡等＿一說《返り点：二》八十年＿一。故水抄云。一
處見異。只如＿下靈山釋迦佛文殊普賢見＿二報身實舒＿一＿レ舌經＿二百
千歲＿一。二乘凡夫。見＿二化身出舌＿一。只是暫時＿上《割書：云云。》　問。今此所＿レ
言。滿＿二百千歲＿一。還攝＿二舌相＿一。非＿二佛所說＿一。是經家詞。阿難尊
者。不＿レ見＿二報身＿一。何致＿二此言＿一。　答。應＿レ作《返り点：二》二釋＿一。阿難尊者已
得＿二諸佛覺集三昧＿一。能知《返り点：二》三世十方諸佛。大法會中。所作
事業＿一。況被＿二佛加＿一。自得＿二見知＿一。《割書：是一釋。》又諸大乘敎經。文殊
結集故。彼能見＿二報佛所現瑞相＿一。《割書：是二釋。》　問。上釋＿二現＿レ通想＿一。
彼不＿レ信。玄贊難云。涌出佛曾所化￣ナリ。何假現＿レ通。卽通釋
云。涌出久住不＿レ假＿二神通＿一。勸發初機須＿レ現＿二神通＿一《割書：云云。》故知。
亦有＿二初機菩薩＿一。初機豈得＿レ見＿二報身＿一。　答。言＿二初機＿一者。非＿二
必地前初發者＿一。觀＿二-待二地初地＿一初機￣ナリ。後々亦爾。地上
初機盡見＿二報身＿一。《割書：四釋中此釋｜勝也云云。》文廣可＿レ見＿レ之。

問。經中釋尊放＿二無量光明＿一。照《返り点：二》十方世界＿一《割書：云云。》還可＿レ攝＿二光
明＿一乎。

現代語訳

【右上段】
どうして百千歳を満たすというのか。

会釈して云う：玄賛に云う「愚者は心が迷って、これを少時と思う。智者は情が解して、百千歳を満たす。その心を転換して、彼らに覚らせない」と。意味は、仏が神力を現す時節は、百千歳を満たす。智者には理解があり、実の如く長時間と知るが、愚者はその心が迷乱して、信じ難いため、仏は神力をもって、その心を転換し、長時間を知らせない。五年間説いたというのは、愚夫の所知である。相違しない。

重ねて尋ねる：玄賛には四重の釈があるのに、なぜ今一義を出すのか。その四釈について、第一と第三には差別がない。同じく衆生に理解させない。第二と第四は似ているが同じなのか。
答：文相を見ると、四釈のように見えるが、実際にその心を案ずると、ただこれは一釈についての三重の伏難への通釈である。すなわち初めに愚者・智者を分け、短時・長時を配当する。これについて伏難がある。難じて云う「一会に同座して俱に仏を見るのに、どうして愚人が百千歳を覚らないのか」と。通じて云う「もし一化土中に長短があるなら、実に疑うべきである。短時は化土相である。凡夫がこれを見る。百千歳は報土の事である。聖者がこれを見る。故に過ちがない」。また難があって云う「そうであれば、仏の寿命について、ある時は八十、ある時は無量歳である。なぜ聖教は唯だ仏寿八十年と説くのか」と。通じて云う「報仏は実際は百千歳であるが、化土の衆生が理解できないため、仏命を八十と説く」。伏難があって云う「そうであれば、報土の長寿で、仏は何法を説くのか」と。通じて云う「二土の凡聖は、同じく法華を聞くといえども、時を経て道を証することは、

【右下段】
全く同じではない。化土では漸悟である」と。

鏡水抄の釈では、後の二重は、伏難に通ずるように見えるが、初めの二重は分明ではない。今愚推を加えても、なお落居しない。

玄賛に云う「経の釈迦から舌相を還攝するまで。賛じて曰く、これは時節を明かす。愚者は心が迷って、これを少時と思う。智者は情が解して、百千歳を満たす。その心を転換して、彼に覚らせない。また報化の利には殊異があり、聖凡の見には別がある。また仏が神力を現すこと、実に百千歳である。仏の神力が衆生に覚らせない。しかし時を延ばさないことから論じて、ただ世尊八十で入滅すると説く。また聖凡の衆類は、聞く所は同じといえども、時を経て道を証し、漸悟は全く別である。また相違しない」と。

摂釈に云う「疏の時を延ばさない等とは、舌を舒べ劫を延ばす時を取れば、仏年は無量である。今その時を除いて、ただ八十と言う」と。

新抄に云う「疏の愚者心迷とは、この中で愚智・報化・延促・凡聖の四義について、会釈すべきことが理解できる。しかし延促の中で、ただ促であって延ではない。時は実に長い。故に優因会では、余経はただ促時について論ずる。故に世尊八十入滅と言う」と。

水抄に云う：
私記に云う：問「経に云う、釈迦牟尼仏から舌相を還攝するまで。釈尊の寿命は八十年である。なぜ今百千歳を満たすと云うのか」。答「玄賛の釈に云う、愚者心迷から彼に覚らせないまで（一釈）。また報化の利から別があるまで（二釈）。また仏が神力を現してから八十入滅まで（三釈）。また聖凡から全別まで（四釈）。また相違しない」と総結する。問「初釈の意味は、実際は多時であるが、愚者はこれに迷って少時と思う。智者はこれを解して多時とする。これによって知る、唯だ八十年釈尊入滅と説くのは、愚者の心に対してであり、百千歳を満たし舌相を還攝するのは、智者の前に対してである。さて後釈について、疑難を設けて云う、釈尊の寿命は実に八十年である。これによって知る、八十年は恵ではないのか。更に解釈すると、百千歳は智者ではない」。答「寿量品を説いて、釈尊の久遠来の寿命を顕説する。これに准じて知る、短を知るのは愚者、長を知るのは智者である」。問「寿量品は報身の寿を説く。第二釈と何の差別があるか」。答「差別がないように見えるが、その初釈は、能迷の辺について、第二釈は、所迷の辺についてである」。問「この釈の末文に云う、その心を転換して彼に覚らせないとは、愚者の心を転ずるのか智者の心を転ずるのか。もし愚者の心を転ずると言うなら、還って多時を覚知すべきである。もし智者の心を転ずると言うなら、還って少時を覚知すべきである。なぜ総じて覚知させないと言うのか」。答「水抄の釈に云う、愚者は心が迷い、実際は百千歳を経る。衆生の自心の迷悟の不同を望んで、長短に別がある。仏の神力により、その心を転換し、総じて覚らせず、総じて皆短時の解を作させる」と。問「もし総じて皆短時の解を作らせると言うなら、愚者の心を転換すべきではない。短解を作るからである」（これを理解すべし）。問「第二釈の意味は、報身の寿は長く、説経は広

【左下段】
長である。所被はただ聖者のみ。その聖機に対して百千歳と言う。化身の寿は短く、説経の時は促である。所被は凡夫及び二乗者。その凡等に対して八十年と説く。故に水抄に云う、一処で異なって見る。霊山の釈迦仏を、文殊・普賢は報身が実際に舌を舒べることを見て百千歳を経る。二乗・凡夫は、化身が舌を出すのを見て、ただこれ暫時である」と。問「今ここで言う所の、百千歳を満たし舌相を還攝するのは、仏の所説ではない。これは経家の詞である。阿難尊者は報身を見ない。なぜこの言を致すのか」。答「二釈を作すべきである。阿難尊者は已に諸仏覚集三昧を得て、三世十方諸仏の大法会中の所作事業を知ることができる。況や仏の加を被って、自ら見知することを得る（これ一釈）。また諸の大乗教経は、文殊が結集するため、彼は報仏の所現の瑞相を見ることができる（これ二釈）」。問「上で神通を現す想を釈して、彼らが信じないと。玄賛で難じて云う、涌出は仏の曾て所化した者である。何ぞ神通を現すことを仮らん。即ち通釈して云う、涌出は久住して神通を仮らない。初機を勧発するには神通を現すことが須要である」と。故に知る、また初機の菩薩がある。初機がどうして報身を見ることを得ようか」。答「初機と言うのは、必ずしも地前の初発者ではない。二地を観待して初地を初機とする。後々もまた同じである。地上の初機は尽く報身を見る」（四釈中この釈が勝である）。文は広いので、これを見るべし。

問：経中で釈尊が無量の光明を放ち、十方世界を照らす。また光明を摂すべきか。

英語訳

【Upper Right Section】
How could it be said to fulfill a hundred thousand years?

Response: The Xuanzan states: "The ignorant are confused in their minds and think it is a short time. The wise understand and [realize it] fulfills a hundred thousand years. [The Buddha] transforms their minds so they do not perceive [the true duration]." The meaning is: When the Buddha manifests divine powers, the duration fulfills a hundred thousand years. The wise have understanding and truly know it to be a long time, but the ignorant have confused minds and find it hard to believe, so the Buddha uses divine power to transform their minds, preventing them from knowing the long duration. The teaching over five years is what ordinary beings understand. There is no contradiction.

Further inquiry: The Xuanzan has four interpretations, so why present only one meaning now? Regarding those four interpretations, the first and third have no distinction—both prevent beings from understanding. How are the second and fourth similar?

Answer: Looking at the textual appearance, it seems like four interpretations, but actually examining the intent, this is just responses to three underlying objections regarding one interpretation. First, it distinguishes between the ignorant and wise, assigning short time and long time. Regarding this, there is an underlying objection: "If one assembly sits together and all see the Buddha, how do the ignorant not perceive the hundred thousand years?" The response: "If there were long and short within one transformation land, that would indeed be questionable. Short time is the characteristic of the transformation land that ordinary beings see. A hundred thousand years is a matter of the reward land that sages see. Therefore there is no fault." Another objection states: "If so, regarding the Buddha's lifespan, sometimes it is eighty [years], sometimes countless years. Why do the sacred teachings only speak of the Buddha's life as eighty years?" The response: "Although the reward Buddha actually [lives] a hundred thousand years, because transformation land beings cannot understand, the Buddha's life is described as eighty [years]." There is an underlying objection: "If so, with the long life of the reward land, what Dharma does the Buddha teach?" The response: "Although ordinary beings and sages of the two lands both hear the Lotus Sutra, the time spent and the realization of the Way

【Lower Right Section】
are completely different. In the transformation land, there is gradual enlightenment."

According to the Kyōsuishō commentary, the latter two sections seem to address underlying objections, but the first two sections are not clear. Even adding my humble speculation now, it still doesn't settle the matter.

The Xuanzan states: "From 'Śākyamuni' in the sutra to 'withdrew his tongue characteristic'—commentary: This clarifies the time period. The ignorant are confused in mind and consider it a short time. The wise understand emotionally and [realize it] fulfills a hundred thousand years. [The Buddha] transforms their minds to prevent them from perceiving [it]. Also, the benefits of reward and transformation [bodies] differ, and the perceptions of sages and ordinary beings are different. Also, when the Buddha manifests divine powers, it actually is a hundred thousand years. The Buddha's divine power prevents beings from perceiving [this]. However, discussing it from the perspective of not extending time, it only speaks of the World-Honored One entering nirvana at eighty. Also, although the classes of sages and ordinary beings hear the same thing, the time spent realizing the Way and gradual enlightenment are completely different. This is also not contradictory."

The Shōshaku states: "Regarding the commentary's 'not extending time' etc.—if we take the time of extending the tongue and prolonging the eon, the Buddha's years are limitless. Now excluding that time, it simply says eighty [years]."

The New Commentary states: "Regarding the commentary's 'the ignorant are confused in mind'—here it discusses the four meanings of ignorant-wise, reward-transformation, extension-contraction, and ordinary-sage. The reconciling explanation can be understood. However, in extension-contraction, it is only contraction, not extension. Time is actually long. Therefore, in the Yuin assembly, other sutras only discuss contracted time. Hence they speak of the World-Honored One entering nirvana at eighty."

The Suishō states:
The Private Record states: Question: "The sutra says, from 'Śākyamuni Buddha' to 'withdrew his tongue characteristic.' Śākyamuni's lifespan is eighty years. Why does it now say 'fulfills a hundred thousand years'?" Answer: "The Xuanzan's commentary states: from 'the ignorant are confused in mind' to 'prevents them from perceiving' (first interpretation). Also, from 'the benefits of reward and transformation' to 'are different' (second interpretation). Also, from 'the Buddha manifests divine powers' to 'enters nirvana at eighty' (third interpretation). Also, from 'sages and ordinary beings' to 'completely different' (fourth interpretation). Also 'not contradictory' (general conclusion)." Question: "The meaning of the first interpretation is: although it is actually a long time, the ignorant are confused by it and consider it a short time. The wise understand it as a long time. From this we know that only speaking of Śākyamuni entering nirvana after eighty years is directed toward the minds of the ignorant, while fulfilling a hundred thousand years and withdrawing the tongue characteristic is directed toward the wise. Now regarding the later interpretation, setting up a question of doubt: Śākyamuni's lifespan is actually eighty years. From this we know—isn't eighty years without wisdom? Furthermore, aren't a hundred thousand years without the wise?" Answer: "In explaining the Lifespan Chapter, it clearly explains Śākyamuni's lifespan since the distant past. Based on this, we know: those who know the short [lifespan] are ignorant, those who know the long [lifespan] are wise." Question: "The Lifespan Chapter explains the reward body's lifespan. What difference is there from the second interpretation?" Answer: "Although there seems to be no difference, that first interpretation is about the side of what causes confusion, the second interpretation is about the side of what is confused about." Question: "This interpretation's final text states 'transforms their minds to prevent them from perceiving'—does it transform the minds of the ignorant or the minds of the wise? If it transforms the minds of the ignorant, they should still perceive and know the long time. If it transforms the minds of the wise, they should still perceive and know the short time. Why does it generally speak of 'preventing perception and knowledge'?" Answer: "The Suishō commentary states: 'The ignorant are confused in mind and actually experience a hundred thousand years. Considering the differences in beings' own minds' confusion and enlightenment, there are distinctions in long and short. Through the Buddha's divine power, their minds are transformed, generally preventing perception, generally making all have a short-time understanding.'" Question: "If it 'generally makes all have a short-time understanding,' then the minds of the ignorant should not be transformed, because they [already] make a short understanding." (This should be understood.) Question: "The meaning of the second interpretation is: the reward body's life is long, and the sutra explanation is extensive and

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long. What is covered is only sages. Toward those sage capacities, it speaks of a hundred thousand years. The transformation body's life is short, and the sutra teaching time is brief. What is covered is ordinary beings and two-vehicle practitioners. Toward those ordinary beings and others, it explains eighty years. Therefore the Suishō states: 'Seeing differently in one place. Just as on Vulture Peak, Mañjuśrī and Samantabhadra see the reward body actually extend its tongue for a hundred thousand years, while two-vehicle practitioners and ordinary beings see the transformation body extend its tongue only temporarily.'" Question: "What is spoken of here—fulfilling a hundred thousand years and withdrawing the tongue characteristic—is not what the Buddha said. This is the compiler's words. The Venerable Ānanda does not see the reward body. Why does he make this statement?" Answer: "Two interpretations should be made. The Venerable Ānanda has already attained the samādhi of awakening to all Buddhas and can know the activities in the great Dharma assemblies of Buddhas throughout the three times and ten directions. Moreover, receiving the Buddha's empowerment, he naturally gains the ability to see and know (this is one interpretation). Also, the sutras of various Mahāyāna teachings were compiled by Mañjuśrī, so he can see the auspicious characteristics manifested by the reward Buddha (this is the second interpretation)." Question: "Above, in interpreting the intention to manifest supernatural powers, [it states] they do not believe. The Xuanzan raises the difficulty: 'The emerged [bodhisattvas] were formerly taught by the Buddha. What need is there to manifest supernatural powers?' It immediately provides a general response: 'The long-dwelling emerged [bodhisattvas] do not need supernatural powers. To encourage beginning practitioners, supernatural powers must be manifested.' Therefore we know there are also beginning-stage bodhisattvas. How could beginners be able to see the reward body?" Answer: "Speaking of 'beginners' does not necessarily mean those just starting before the stages. Observing in relation to the second stage, the first stage is considered beginning. The same applies thereafter. All beginners at the ground level see the reward body." (Among the four interpretations, this interpretation is superior.) The text is extensive and should be examined.

Question: In the sutra, Śākyamuni emits limitless light that illuminates the worlds of the ten directions. Should the light also be withdrawn?