一　釈尊影響仁王経秘法八巻合一本 - 翻刻

翻刻

【割書内の「[考]」は四角囲み文字】
【右頁上段】
釋尊影響仁王經祕法第二巻
　　觀空品第二
將＿レ釋＿二此品＿一。來意釋名入文判釋三門相分。　初來意者。
上序品時。妙覺￣ノ釋尊入＿二 十地定＿一。波斯匿王淨名居士雲
海￣ノ衆各疑￣ヒテ如來入＿二 十地定＿一放＿レ光謂＿レ作＿二何事＿一。今觀空
品￣ニ佛告＿二大衆＿一知＿二 十六國王欲＿一レ問＿二護國土＿一。吾先爲＿二諸菩
薩＿一說＿二護佛果護十地行＿一勅。是序品觀空二品來意。　次
釋＿二品名＿一者。觀空品者。說＿二佛果空＿一。妙覺極位佛果空故名＿二
觀空品＿一。
次入文判釋者。護＿二佛果＿一法。護＿二 十地＿一法。一念信＿二仁王經＿一。
勝＿下 七寶施＿二 三千十界衆生＿一功德＿上。　次觀空品聞品答也。
《割書：[考]次觀至也八｜字疑有脫字乎》抑欲＿レ護＿二國土＿一先護＿二佛果＿一護＿二 十地＿一者。諸天善
神貴＿レ此自護＿二國土＿一。　次護＿二佛果＿一行者。仁王經說＿二佛果空＿一。
次護＿二 十地＿一行者。又仁王經說＿二因空＿一宣＿二佛因空＿一。然此佛果
空不空￣ハ天竺震旦日域三國諍論。雖＿レ然釋尊影響之時。智
顗禪師奉＿レ問＿二釋尊＿一。釋尊告言。執＿二佛果空＿一不＿レ能＿二￣クセ我意￣ヲ＿一。
又執＿二佛果不空＿一不＿レ解＿二斯意＿一。當＿レ知佛果空￣ナリ不空￣ナリ。何者

【右頁下段】
佛果￣ハ虛空。虛空中有＿二佛果空＿一。佛果空不空￣ハ世間相常住。
世間相常住￣ナレハ知＿二法常無＿一レ性。佛果￣ハ無性。無性￣ナレハ佛果
空。虛空￣ノ空￣ハ世間相常住。故佛果￣ハ空￣ニシテ不空。又佛果￣ハ
不空￣ニシテ空。《割書：已｜上》　日本不知祕法也。
次仁王經觀空品￣ハ護＿二佛果＿一行￣ハ觀＿二佛果空＿一虛空￣ヲハ爭可＿レ
護耶。仁王經曰。爾時大王白＿レ佛言。世尊云何護＿二佛果＿一云
何護＿二 十地＿一耶。佛言一切法性如虛空。般若波羅蜜空故。
一切法空。内空外空内外空。有爲空無爲空。無始空性
空第一義空。因空佛果空。大王菩薩修護＿二佛果＿一爲＿レ若＿レ此。
《割書：已｜上》般若修行菩薩只觀＿二 一切法性虛空＿一。故釋尊影響卷
曰。智顗白言。般若修行菩薩唯觀＿二虛空＿一爭修＿二萬行萬善＿一
耶。答說＿二諸經＿一說＿二虛空殖＿一レ樹。又如＿下仰＿二虛空＿一畫＿上レ宮。然則
衆生無邊誓願度￣モ度＿二虛空＿一。虛空書＿下度＿二衆生＿一畫＿上煩惱
無邊誓願斷￣モ斷＿二虛空＿一。虛空書＿下斷＿二煩惱＿一畫＿上。法門無邊誓
願智￣モ知＿二虛空＿一。虛空書＿下知＿二法門＿一畫＿上。無上菩提誓願證￣モ證＿二
虛空＿一。虛空書＿レ證＿二菩提＿一。六波羅蜜施＿二虛空＿一。虛空書＿二布施畫＿一。
戒波羅蜜持＿二虛空＿一。虛空書＿二持戒畫＿一。忍辱波羅蜜忍＿二虛空

【左頁上段】
辱＿一。虛空書＿二忍辱畫＿一。精進波羅蜜精＿二-進虛空＿一。虛空書＿二精進
畫＿一。禪波羅蜜入＿二虛空＿一。虛空書＿二坐禪畫＿一。般若波羅蜜學＿二虛
空＿一。虛空書＿二智惠畫＿一。如＿レ是行＿二虛空＿一 十地行￣ナリ佛果行￣ナリ。十
地￣ハ虛空之十六。《割書：[考]六疑｜地字乎》佛果￣ハ虛空之頂上。《割書：已｜上》可＿レ祕。　般
若修行日本不知可祕可祕。
　　　二十空修行祕法事
次仁王經觀空品空觀。經言。一切法空内空外空内外空。
有爲空無爲空無始空性空第一義空因佛果空。《割書：已｜上》釋
尊影響卷曰。内空外空等。說＿下爲＿二鈍根衆生＿一囗所著法＿上。利
根衆生觀＿二 一切￣ハ虛空＿一。虛空無＿二内虛空＿一又虛空無＿二外虛空
無＿二有爲￣モ＿一。又頓￣ニ悟￣ル頓悟覺也。《割書：已｜上》可＿レ祕可＿レ祕。
　　　佛得三無畏果祕法事
觀空品經云。佛得三無畏果智緣滅。《割書：擇滅｜無爲》非智緣滅。《割書：非擇滅｜無爲》
虛空薩波若果空也。《割書：虛空無｜爲云云》《割書：已上》
凡三無爲者。一者智緣滅無爲。又名＿二數緣滅無爲＿一。唐三
藏譯名＿二擇滅無爲＿一。二者非智緣滅無爲。亦名＿二非數緣滅
無爲＿一。唐三藏譯名＿二非擇滅無爲＿一。三者虛空無爲。此三無

【左頁下段】
爲中￣ニハ擇滅無爲￣ハ應身如來菩薩二乘凡夫斷惑證理￣スル
擇滅無畏之理￣ハ諸宗明￣ス處也。未＿レ聞＿二非擇滅無爲虛空無
爲￣ト《割書：云》＿一佛得＿二 三無爲￣ノ果￣ヲ圓￣カニ＿一諸自證￣ヲ說￣クコトハ此仁王經觀
空品法門￣ニシテ諸宗深疑三無爲￣ノ難義￣ナリ。釋尊影響時。智
顗禪師奉＿レ問。其長丈六頂戴＿二金光＿一敎主釋尊告言。未來
玄奘三藏出＿レ世。擇滅無爲斷＿二見惑修惑＿一證理滅惑涅槃無
爲￣ノ盡者是￣ナリト容＿レ弘。非擇滅無爲。虛空無爲。佛自證￣ノ理￣ハ
未來￣ニモ不＿レ弘。當＿レ知非擇滅無爲三界六道流轉生死煩惱
欲＿レ生礙永不＿レ生。又閉＿二 三惡道門＿一永不＿レ令＿レ生＿二惡道＿一乃至長
別＿二 三界苦輪海＿一不＿レ令＿レ生＿二 三界＿一。非擇滅無爲力故。佛以＿二非
擇滅無爲＿一爲＿二證果圓德＿一。次虛空無爲仁王經觀空品空盡
故。諸佛自證￣タル三無爲盡￣ナリ。　日本不知三無爲祕法也。
　　　觀空品三界藏空事
經云。見＿二 三界者衆生果報之名也。六識起＿二無量欲＿一無窮。
名爲＿二欲界藏＿一空。惑＿レ色所＿レ起業果。名爲＿二色界藏＿一空。惑＿レ心
所＿レ起業果。名爲＿二無色界藏＿一空。三界空根本無明亦空。《割書：已｜上》
釋尊影響告勅￣ニ如＿レ斯說＿二仁王經＿一時。宣＿二 三界藏空＿一。三界￣ハ衆

現代語訳

釈尊影響仁王経秘法第二巻

観空品第二

この品を釈するにあたって、来意・釈名・入文判釈の三門に分けて説明する。

まず来意について。上の序品の時、妙覚の釈尊が十地の定に入った。波斯匿王・浄名居士・雲海の衆は各々疑いを持ち、如来が十地の定に入って光を放つのは何事をなすためかと思った。今、観空品で仏が大衆に告げて、十六国王が国土を護ることを問おうと欲することを知り、「吾先ず諸菩薩のために仏果を護り十地行を護る法を説こう」と勅した。これが序品・観空の二品の来意である。

次に品名を釈すると、観空品とは仏果空を説くものである。妙覚極位の仏果が空であるゆえに観空品と名づける。

次に入文判釈について。仏果を護る法、十地を護る法について、一念でも仁王経を信ずれば、七宝を三千十界の衆生に施す功徳に勝る。次に観空品は聞品の答えである。《割書：[考]「次観至也」の八字は脱字があるのではないか》そもそも国土を護ろうと欲するなら、先ず仏果を護り十地を護るべきである。諸天善神はこれを貴んで自ら国土を護る。次に仏果を護る行について、仁王経は仏果空を説く。次に十地を護る行について、また仁王経は因空を説き、仏因空を宣べる。然るにこの仏果の空・不空については、天竺・震旦・日域の三国で争論がある。しかし釈尊影響の時、智顗禅師が釈尊に問い奉った。釈尊は告げて言った。「仏果空に執着しても我が意を尽くすことはできない。また仏果不空に執着してもこの意を理解できない。当に知るべし、仏果は空でありかつ不空である。何となれば

仏果は虚空である。虚空中に仏果空がある。仏果が空でありかつ不空であるのは、世間相が常住だからである。世間相が常住であれば、法は常に無性であることを知る。仏果は無性である。無性であれば仏果は空である。虚空の空は世間相常住である。故に仏果は空でありかつ不空である。また仏果は不空でありかつ空である。」《割書：以上》日本はこの秘法を知らない。

次に仁王経観空品は仏果を護る行であるが、仏果空を観じ、虚空をどうして護ることができようか。仁王経に曰く、「爾の時大王が仏に白して言った。世尊、いかにして仏果を護り、いかにして十地を護るのでしょうか。仏言く、一切の法性は虚空の如し。般若波羅蜜が空であるがゆえに、一切法は空である。内空・外空・内外空・有為空・無為空・無始空・性空・第一義空・因空・仏果空である。大王よ、菩薩が仏果を護る修行はこの如くである。」《割書：以上》般若修行の菩薩はただ一切法性と虚空を観ずるのみである。故に釈尊影響巻に曰く、「智顗が白して言う。般若修行の菩薩がただ虚空を観ずるのみなら、どうして万行万善を修するのでしょうか。答えて言う、諸経に虚空に樹を植えると説く。また虚空を仰いで宮を画くが如しと。然れば『衆生無辺誓願度』も虚空を度するのである。虚空に『衆生を度す』と書き画く。『煩悩無辺誓願断』も虚空を断つのである。虚空に『煩悩を断つ』と書き画く。『法門無辺誓願知』も虚空を知るのである。虚空に『法門を知る』と書き画く。『無上菩提誓願証』も虚空を証するのである。虚空に『菩提を証す』と書く。六波羅蜜も虚空に施す。虚空に『布施』と書き画く。戒波羅蜜も虚空を持つ。虚空に『持戒』と書き画く。忍辱波羅蜜も虚空の

辱を忍ぶ。虚空に『忍辱』と書き画く。精進波羅蜜も虚空に精進する。虚空に『精進』と書き画く。禅波羅蜜も虚空に入る。虚空に『坐禅』と書き画く。般若波羅蜜も虚空を学ぶ。虚空に『智慧』と書き画く。このように虚空を行ずるのが十地行であり仏果行である。十地は虚空の十六《割書：[考]六は疑らく地字か》、仏果は虚空の頂上である。」《割書：以上》秘すべきである。般若修行を日本は知らない。秘すべし、秘すべし。

二十空修行秘法の事

次に仁王経観空品の空観について。経に言う、「一切法空・内空・外空・内外空・有為空・無為空・無始空・性空・第一義空・因・仏果空」《割書：以上》釈尊影響巻に曰く、「内空・外空等は、鈍根衆生が法に著するために説く。利根衆生は一切は虚空であると観ずる。虚空には内虚空も無く、また虚空には外虚空も無く、有為も無い。また頓に悟る頓悟覚である。」《割書：以上》秘すべし、秘すべし。

仏が三無畏果を得る秘法の事

観空品の経に云う、「仏は三無畏果を得る。智縁滅《割書：択滅無為》、非智縁滅《割書：非択滅無為》、虚空薩波若果空である。《割書：虚空無為云云》」《割書：以上》

凡そ三無為とは、一つ目は智縁滅無為、また数縁滅無為と名づく。唐の三蔵は択滅無為と訳名する。二つ目は非智縁滅無為、また非数縁滅無為と名づく。唐の三蔵は非択滅無為と訳名する。三つ目は虚空無為である。この三無

為の中で、択滅無為は応身如来・菩薩・二乗・凡夫が惑を断じ理を証する択滅無畏の理であり、諸宗が明かす処である。非択滅無為・虚空無為と云って、仏が三無為の果を円かに得て自証を説くことは、この仁王経観空品の法門にして、諸宗の深疑する三無為の難義である。釈尊影響の時、智顗禅師が問い奉った。その身長丈六で頂に金光を戴く教主釈尊が告げて言った。「未来に玄奘三蔵が世に出る。択滅無為は見惑・修惑を断じて理を証し、惑を滅する涅槃無為の尽なりと容易に弘める。非択滅無為、虚空無為、仏自証の理は未来にも弘めない。当に知るべし、非択滅無為は三界六道流転の生死煩悩が生じようと欲しても永く生じさせない。また三悪道の門を閉じて永く悪道に生まれしめず、乃至長く三界苦輪海を別れて三界に生まれしめない。非択滅無為力の故である。仏は非択滅無為を以て証果円徳と為す。次に虚空無為は仁王経観空品の空尽の故に、諸仏が自証した三無為尽である。」日本は三無為の秘法を知らない。

観空品三界蔵空の事

経に云う、「三界を見るとは衆生果報の名である。六識が無量の欲を起こすこと無窮なり。これを欲界蔵空と名づける。色に惑って起こす業果を色界蔵空と名づける。心に惑って起こす業果を無色界蔵空と名づける。三界空の根本無明もまた空である。」《割書：以上》釈尊影響の告勅にこのように仁王経を説く時、三界蔵空を宣べる。三界は衆

英語訳

Secret Dharma of the Benevolent Kings Sutra Influenced by Śākyamuni, Volume Two

Chapter Two: Contemplating Emptiness

To explain this chapter, I will divide it into three sections: the reason for its coming, explaining the name, and entering the text with doctrinal analysis.

First, the reason for its coming: In the previous Prologue Chapter, Śākyamuni of wondrous enlightenment entered the concentration of the ten grounds. King Prasenajit, Vimalakīrti, and the cloud-sea assembly each harbored doubts, wondering what the Tathāgata intended to accomplish by entering the concentration of the ten grounds and emitting light. Now in the Contemplating Emptiness Chapter, the Buddha tells the great assembly, knowing that the sixteen kings wish to ask about protecting the nation: "I shall first explain to the bodhisattvas the dharma of protecting the Buddha-fruit and protecting the practice of the ten grounds." This is the reason for the coming of these two chapters: the Prologue and Contemplating Emptiness.

Next, explaining the chapter name: "Contemplating Emptiness Chapter" expounds the emptiness of Buddha-fruit. Because the Buddha-fruit of the ultimate position of wondrous enlightenment is empty, it is named "Contemplating Emptiness Chapter."

Next, entering the text with doctrinal analysis: Regarding the dharma of protecting Buddha-fruit and protecting the ten grounds, even one moment of faith in the Benevolent Kings Sutra surpasses the merit of giving the seven treasures to beings throughout the three thousand worlds. The Contemplating Emptiness Chapter is the answer to the Hearing Chapter. 《Marginal note: [Investigation] The eight characters "from 'next contemplating' to 'also'" seem to have missing characters》 Generally, if one wishes to protect the nation, one should first protect the Buddha-fruit and protect the ten grounds. The heavenly beings and good spirits value this and naturally protect the nation. Next, regarding the practice of protecting Buddha-fruit: the Benevolent Kings Sutra expounds the emptiness of Buddha-fruit. Next, regarding the practice of protecting the ten grounds: the Benevolent Kings Sutra also expounds the emptiness of causes and proclaims the emptiness of Buddha-causes. However, regarding whether this Buddha-fruit is empty or not empty, there are debates among the three countries of India, China, and Japan. Nevertheless, during Śākyamuni's responsive manifestation, Chan Master Zhiyi respectfully questioned Śākyamuni. Śākyamuni proclaimed: "Clinging to the emptiness of Buddha-fruit cannot exhaust my meaning. Also clinging to the non-emptiness of Buddha-fruit cannot understand this meaning. You should know that Buddha-fruit is both empty and not empty. Why?

Buddha-fruit is like empty space. Within empty space there is the emptiness of Buddha-fruit. That Buddha-fruit is both empty and not empty is because worldly characteristics are eternally abiding. If worldly characteristics are eternally abiding, then one knows that dharmas are always without inherent nature. Buddha-fruit is without nature. If without nature, then Buddha-fruit is empty. The emptiness of empty space is the eternal abiding of worldly characteristics. Therefore Buddha-fruit is empty yet not empty. Also, Buddha-fruit is not empty yet empty." 《Marginal note: Above》 Japan does not know this secret dharma.

Next, the Contemplating Emptiness Chapter of the Benevolent Kings Sutra is the practice of protecting Buddha-fruit, but if one contemplates the emptiness of Buddha-fruit, how can one protect empty space? The Benevolent Kings Sutra states: "At that time the great king addressed the Buddha saying: 'World-Honored One, how does one protect Buddha-fruit and how does one protect the ten grounds?' The Buddha said: 'The nature of all dharmas is like empty space. Because prajñāpāramitā is empty, all dharmas are empty: internal emptiness, external emptiness, internal-external emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, ultimate truth emptiness, cause emptiness, Buddha-fruit emptiness. Great king, the bodhisattva's cultivation of protecting Buddha-fruit is like this.'" 《Marginal note: Above》 Bodhisattvas practicing prajñā only contemplate all dharma-nature and empty space. Therefore the Scroll of Śākyamuni's Influence states: "Zhiyi said: 'If bodhisattvas practicing prajñā only contemplate empty space, how do they cultivate myriad practices and myriad virtues?' The answer says: 'The various sutras speak of planting trees in empty space. It is also like looking up at empty space and painting a palace.' Thus even 'Beings are limitless, I vow to liberate them' liberates empty space. One writes and paints 'liberating beings' in empty space. 'Afflictions are limitless, I vow to cut them off' also cuts off empty space. One writes and paints 'cutting off afflictions' in empty space. 'Dharma gates are limitless, I vow to know them' also knows empty space. One writes and paints 'knowing dharma gates' in empty space. 'Supreme bodhi, I vow to realize it' also realizes empty space. One writes 'realizing bodhi' in empty space. The six pāramitās also give to empty space. One writes and paints 'giving' in empty space. The precept pāramitā also upholds empty space. One writes and paints 'upholding precepts' in empty space. The patience pāramitā also endures empty space's

humiliation. One writes and paints 'patience' in empty space. The vigor pāramitā also advances vigorously in empty space. One writes and paints 'vigor' in empty space. The meditation pāramitā also enters empty space. One writes and paints 'sitting meditation' in empty space. The prajñā pāramitā also studies empty space. One writes and paints 'wisdom' in empty space. Practicing empty space in this way is the practice of the ten grounds and the practice of Buddha-fruit. The ten grounds are the sixteen 《Marginal note: [Investigation] 'six' is probably the character 'ground'》 of empty space, Buddha-fruit is the summit of empty space." 《Marginal note: Above》 This should be kept secret. Japan does not know prajñā practice. Keep it secret, keep it secret.

The Matter of Twenty Emptinesses Cultivation Secret Dharma

Next, regarding the contemplation of emptiness in the Contemplating Emptiness Chapter of the Benevolent Kings Sutra. The sutra states: "All dharmas empty, internal emptiness, external emptiness, internal-external emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, ultimate truth emptiness, cause, Buddha-fruit emptiness." 《Marginal note: Above》 The Scroll of Śākyamuni's Influence states: "Internal emptiness, external emptiness, etc. are taught for dull-rooted beings who cling to dharmas. Sharp-rooted beings contemplate that everything is empty space. Empty space has no internal empty space, and empty space also has no external empty space or conditioned [dharmas]. Also, sudden enlightenment is sudden enlightenment awakening." 《Marginal note: Above》 Keep it secret, keep it secret.

The Matter of the Buddha Attaining the Three Fearless Fruits Secret Dharma

The Contemplating Emptiness Chapter sutra states: "The Buddha attains the three fearless fruits: analytical cessation 《Marginal note: analytical cessation unconditioned》, non-analytical cessation 《Marginal note: non-analytical cessation unconditioned》, empty space sarvajña fruit emptiness." 《Marginal note: empty space unconditioned, etc.》《Marginal note: Above》

Generally, the three unconditioned are: first, analytical cessation unconditioned, also called numerical cessation unconditioned. The Tang Tripiṭaka translator named it analytical cessation unconditioned. Second, non-analytical cessation unconditioned, also called non-numerical cessation unconditioned. The Tang Tripiṭaka translator named it non-analytical cessation unconditioned. Third, empty space unconditioned. Among these three un-

conditioned, analytical cessation unconditioned is the principle of analytical cessation fearlessness where response-body tathāgatas, bodhisattvas, two vehicles, and ordinary beings sever delusions and realize principle—this is what the various schools clarify. Speaking of attaining the fruit of the three unconditioned perfectly, including non-analytical cessation unconditioned and empty space unconditioned, and explaining one's own realization—this is the dharma gate of this Benevolent Kings Sutra Contemplating Emptiness Chapter, and represents the difficult doctrine of the three unconditioned that the various schools deeply doubt. During Śākyamuni's responsive manifestation, Chan Master Zhiyi respectfully asked. The teaching-master Śākyamuni, one zhang six chi tall and crowned with golden light, proclaimed: "In the future, Tripiṭaka Master Xuanzang will appear in the world. He will easily propagate that analytical cessation unconditioned is the exhaustion of the nirvana unconditioned that severs view-delusions and cultivation-delusions, realizes principle, and extinguishes delusions. Non-analytical cessation unconditioned and empty space unconditioned—the principle of the Buddha's self-realization—will not be propagated even in the future. You should know that non-analytical cessation unconditioned prevents the afflictions of samsaric birth and death in the three realms and six paths from arising even when they wish to arise, making them never arise. It also closes the gates of the three evil paths forever, never allowing birth in evil paths, and even permanently separates from the ocean of suffering in the three realms' wheel, not allowing birth in the three realms. This is due to the power of non-analytical cessation unconditioned. The Buddha takes non-analytical cessation unconditioned as the perfect virtue of realization fruit. Next, empty space unconditioned is due to the exhaustion of emptiness in the Benevolent Kings Sutra Contemplating Emptiness Chapter—the exhaustion of the three unconditioned self-realized by all buddhas." Japan does not know the secret dharma of the three unconditioned.

The Matter of the Contemplating Emptiness Chapter's Three Realm-Stores Emptiness

The sutra states: "Seeing the three realms is the name of beings' karmic retribution. The six consciousnesses giving rise to immeasurable desires without end is called desire realm-store emptiness. The karmic fruits arising from delusion about form are called form realm-store emptiness. The karmic fruits arising from delusion about mind are called formless realm-store emptiness. The fundamental ignorance of three-realm emptiness is also empty." 《Marginal note: Above》 According to Śākyamuni's responsive proclamation, when expounding the Benevolent Kings Sutra in this way, one proclaims three realm-store emptiness. The three realms are the [dwelling of] beings