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】
生無始之栖￣カナリ。眼耳鼻舌身意六識起＿二無量欲＿一名＿二藏空＿一。
眼見＿二色塵＿一起＿二種種色塵＿一《割書：[考]塵恐｜欲歟》輪廻。耳聞＿二聲塵＿一起＿二種種
聲欲＿一輪廻。鼻嗅＿二香塵＿一起＿二種種香欲＿一輪廻。舌嘗＿二味塵＿一起＿二
種種味欲＿一輪廻。身覺＿二觸塵＿一起＿二種種觸欲＿一輪廻。意思＿二法
塵＿一起＿二種種念＿一輪廻。名＿二欲界藏＿一。　次色界藏者。惑＿二 上界色
塵＿一起＿レ業。受＿二 上界萬六千由旬等高大身￣ノ果報＿一名＿二色界藏＿一。
次無色界藏者。無＿二色聲香味觸五塵境界＿一。唯有＿レ心衆生故
惑＿二己心＿一起＿レ業受＿二心果報＿一。非想天鬱頭濫弗八萬大劫間
心定中眠。八萬大劫報盡後還。隨＿二 下界＿一入＿二畜生道＿一沈＿二無
間地獄底＿一。可＿レ畏。而我仁王經觀空品說＿二欲界藏￣モ空。色界
藏￣モ空。無色藏￣モ空。三界根本無明藏￣モ空＿一。三界虛空畫心
如＿レ 上。畫師仰＿二虛空＿一書＿二 三界畫＿一。還見＿二 己書畫＿一向＿二 地獄畫＿一
怯涙怖叫。誠愚畫師也。當＿レ知三界衆生染＿二妄想筆＿一。虛空
書＿二 三界六道畫＿一。以＿二無盡妄念畫具＿一。種種綵書＿二輪廻生死
畫＿一。畫中或見＿二惡道畫＿一怖叫。或見＿二善道等＿一喜咲。善惡二道。
俱輪廻生死栖也。憂喜二念。同生死長夜夢。然則不＿レ別＿二
法性虛空＿一不＿レ書＿二 三界畫＿一。又不＿レ若不＿レ見＿二生死長夜惡夢＿一。故

【右頁下段】
我說＿二 三界藏空＿一。宣＿二 三界根本無明藏空＿一。三界根本￣ハ無明。
無明者無＿レ明＿二虛空＿一。明悟＿二虛空＿一法性明￣ナリ。故斯仁王經觀
空品說三界虛空法性＿一時。無量衆生得＿二法眼淨＿一。長出＿二 三
界＿一得大空菩薩悟＿一。醒＿二生死長夜夢＿一。《割書：已｜上》仁王般若修行。速
覺＿二 三界六道輪廻生死夢＿一祕法也。貴哉。
　　　觀空品一念信勝＿三 七寶施＿二 三界衆生＿一事
觀空品￣ノ仁王經云。法性虛空。三界藏空。於＿二恆河沙三千
世界＿一。七寶施＿二無量衆生＿一。皆得＿二 七賢￣ト四果￣トヲ＿一。不＿レ如＿下於＿二此
經中＿一起＿中 一念信＿上。何況解＿二 一句＿一者。《割書：已｜上》然則三千世界衆生
與＿二金銀水精等寶＿一。有相善根彌制＿二輪廻業因＿一。又得＿二 七賢
四果益＿一方便土生死業因￣ナレハ。仁王經觀空品法性虛空￣ハ
三界藏根本無明虛空￣ナレハ三界分段生死夢永覺￣メテ變易
生死眠￣リ朗￣ニ驚￣キ。乃至因空。佛果空。悟￣テ高晴超＿二妙覺佛＿一。
諸敎諸宗如來上￣ニ十重聳秀￣タル佛果￣ノ上￣ノ十地￣ノ第十毘盧
遮耶【(那？)】智海藏佛￣ト悟成￣ンコト寧非＿二不思議仁王經利益＿一耶。

釋尊影響仁王經祕法第二卷　畢

【左頁上段】
釋尊影響仁王經祕法第三卷
　　　敎化品第三
將＿レ釋此品＿一。有＿二來意等三門＿一。初來意。上品說＿二佛果空＿一。卽十
地菩薩行＿二佛因空佛果空＿一。敎次＿二 上觀空品＿一今敎化品來。
次釋名。敎化者。無＿レ敎無＿レ化而敎而化。如習＿下飛＿二虛空＿一鳥
跡＿上。故名＿二敎化品＿一。　次入文判釋￣ハ。世尊敎＿二-化菩薩＿一。五忍
者。長養十心￣ト廿二根￣ト十四忍￣ト十無法位￣ト三諦現前大
智光￣トナリ。
抑仁王經敎化品護￣ル＿二 十地＿一行￣ハ五人《割書：[考]人疑｜忍歟》者。經曰。佛言
護＿二 十地＿一行五忍。是菩薩法也。伏忍上中下。信忍上中下。
順忍上中下。無生忍上中下。寂滅忍上中下。名爲＿三諸菩
薩修＿二般若波羅蜜＿一。《割書：已｜上》釋尊影向告勅言。斯說＿二仁王經敎化
品＿一 五忍￣ヲ宣示￣ス。當＿レ知五忍￣ハ般若修行佛道。伏忍上中下
信忍上中下《割書：[考]信忍上中下｜五字疑剩歟》住行向三位也。信忍上中下￣ハ初
二三地。順忍上中下￣ハ四五六地。無生忍上中下￣ハ上中下《割書：[考]｜上》
《割書：中下三字｜疑剩歟》七八九地。寂滅忍上中下￣ハ上中下《割書：[考]上中下三｜字疑剩歟》十地
妙覺。《割書：[考]五忍對當五十位與藏疏｜相違恐文有寫誤歟更可考》然則我仁王經說＿二-言般若波

【左頁下段】
羅蜜虛空＿一。虛空見＿二幻化＿一。三界六道乃至一切幻化。三世善
惡因果一切幻化。十住菩薩￣ヨリ諸佛五眼￣マテ如＿レ幻。菩薩幻
化化￣スル《割書：也》。三世善惡因果一切幻化。十住菩薩￣ヨリ諸佛五
眼￣マテ如＿レ幻。菩薩幻化化￣スル《割書：也》。《割書：[考]三世至化化二十五｜字文重複疑寫剩歟》衆生幻化
如＿レ此。《割書：已｜上》是故五忍忍＿レ幻。忍＿レ化忍＿二虛空＿一。伏忍上中下￣ノ般
若修行菩薩￣ハ。虛空十住￣ト虛空十行￣ト虛空十向￣トニ伏【(二点？)】虛空
無明顛倒幻＿一忍＿二幻無明＿一。信忍上中下般若修行菩薩￣ハ初
歡喜地。第二離欲地。第三發光《割書：[考]光下恐｜脫地字》信＿二法性虛空＿一忍＿二
無明妄想之幻＿一。順忍上中下般若修行菩薩￣ハ。第四炎惠地
第五極難勝地第六現前地￣トニ順＿二法性虛空＿一。忍＿二無明幻＿一。無
生忍上中下般若修行菩薩￣ハ。第七遠行地第八不動地第
九善惠地￣トニ法性太虛無＿レ生。忍＿二無明幻＿一。次寂滅忍上《割書：[考]上｜下脱》
《割書：中字藏疏同之｜疑當有中字歟》下般若波羅蜜￣ハ等覺妙覺￣トニ悟＿二虛空寂滅＿一。等覺
忍＿二未斷根本無明之幻＿一。妙覺忍＿二已斷根本無明之幻＿一。此名＿二
仁王經般若修行五忍＿一。此五忍中四意止者。身受心法四
念處。四￣タヒ意￣ヲ止￣ムルコト。仁王經言。四意止￣ハ身受心法。不淨
苦無常無我也。此則觀＿二身不淨＿一治＿二淨顛倒＿一。觀＿二受苦＿一治＿二樂

現代語訳

生の無始の栖である。眼・耳・鼻・舌・身・意の六識が無量の欲を起こすことを蔵空と名づける。眼が色塵を見て種々の色塵《割書：[考]塵は恐らく欲か》の輪廻を起こす。耳が声塵を聞いて種々の声欲の輪廻を起こす。鼻が香塵を嗅いで種々の香欲の輪廻を起こす。舌が味塵を嘗めて種々の味欲の輪廻を起こす。身が触塵を覚えて種々の触欲の輪廻を起こす。意が法塵を思って種々の念の輪廻を起こす。これを欲界蔵と名づける。次に色界蔵とは、上界の色塵に惑って業を起こし、上界の万六千由旬等の高大な身の果報を受けることを色界蔵と名づける。次に無色界蔵とは、色・声・香・味・触の五塵境界が無く、ただ心のみある衆生故に、己心に惑って業を起こし心の果報を受ける。非想天の鬱頭濫弗は八万大劫の間、心定の中で眠る。八万大劫の報が尽きた後、また下界に随って畜生道に入り、無間地獄の底に沈む。恐ろしいことである。しかし我が仁王経観空品は、欲界蔵も空、色界蔵も空、無色蔵も空、三界根本無明蔵も空と説く。三界は虚空に画いた心のようである。画師が虚空を仰いで三界の絵を書く。また己の書いた絵を見て地獄の絵に向かって怯え涙し恐れ叫ぶ。まことに愚かな画師である。当に知るべし、三界の衆生は妄想の筆に染まり、虚空に三界六道の絵を書く。無尽の妄念という画具を以て、種々に彩色して輪廻生死の絵を書く。絵の中で或いは悪道の絵を見て恐れ叫び、或いは善道等を見て喜び笑う。善悪二道は、俱に輪廻生死の栖である。憂喜二念は、同じく生死長夜の夢である。然れば法性虚空を別たず、三界の絵を書かず、また生死長夜の悪夢を見なければよい。故に

我は三界蔵空を説き、三界根本無明蔵空を宣べる。三界の根本は無明である。無明とは虚空を明らかにしないことである。虚空を明悟するのが法性明である。故にこの仁王経観空品が三界虚空法性を説く時、無量の衆生が法眼浄を得て、長く三界を出でて大空菩薩の悟りを得る。生死長夜の夢を醒ます。《割書：以上》仁王般若修行は、速やかに三界六道輪廻生死の夢を覚ます秘法である。貴いことよ。

観空品で一念信ずることが七宝を三界衆生に施すことに勝るという事

観空品の仁王経に云う、「法性虚空、三界蔵空について、恒河沙三千世界において七宝を無量の衆生に施し、皆が七賢と四果を得ても、この経の中で一念の信を起こすことに如かない。況んや一句を解するものをや。」《割書：以上》然れば三千世界の衆生に金銀水精等の宝を与えるのは、有相の善根で輪廻の業因を弥々制する。また七賢四果の益を得るのは方便土生死の業因であるから、仁王経観空品の法性虚空は、三界蔵根本無明が虚空なので、三界分段生死の夢を永く覚まして変易生死の眠りを朗らかに驚かす。乃至因空、仏果空を悟って高晴し、妙覚仏を超える。諸教諸宗如来の上に十重聳え秀でた仏果の上の十地の第十毘盧遮耶（那？）智海蔵仏と悟り成ることは、豈不思議な仁王経の利益でないだろうか。

釈尊影響仁王経秘法第二巻　終

釈尊影響仁王経秘法第三巻

教化品第三

この品を釈するにあたって、来意等の三門がある。初めに来意について。上品では仏果空を説いた。即ち十地菩薩が仏因空・仏果空を行じた。上の観空品に次いで今、教化品が来る。

次に釈名について。教化とは、教も無く化も無くして教えて化するのである。虚空に飛ぶ鳥の跡を習うが如しである。故に教化品と名づける。次に入文判釈について、世尊が菩薩を教化する。五忍とは、長養十心と廿二根と十四忍と十無法位と三諦現前大智光である。

そもそも仁王経教化品で十地を護る行は五人《割書：[考]人は疑らく忍か》である。経に曰く、「仏言く、十地を護る行は五忍である。これは菩薩法である。伏忍の上中下、信忍の上中下、順忍の上中下、無生忍の上中下、寂滅忍の上中下を、諸菩薩が般若波羅蜜を修すると名づける。」《割書：以上》釈尊影向の告勅に言う、このように仁王経教化品の五忍を説き宣示する。当に知るべし、五忍は般若修行の仏道である。伏忍上中下、信忍上中下《割書：[考]信忍上中下の五字は疑らく余分か》は住行向の三位である。信忍上中下は初二三地。順忍上中下は四五六地。無生忍上中下は上中下《割書：[考]上》《割書：中下三字は疑らく余分か》七八九地。寂滅忍上中下は上中下《割書：[考]上中下三字は疑らく余分か》十地妙覚。《割書：[考]五忍の対当する五十位は蔵疏と相違し、恐らく文に写誤があるか、更に考うべし》然れば我が仁王経は般若波

羅蜜虚空を説く。虚空は幻化を見る。三界六道乃至一切は幻化である。三世善悪因果一切は幻化である。十住菩薩より諸仏五眼まで幻の如し。菩薩は幻化を化す《割書：なり》。三世善悪因果一切は幻化である。十住菩薩より諸仏五眼まで幻の如し。菩薩は幻化を化す《割書：なり》。《割書：[考]三世至化化二十五字の文は重複し、疑らく写し余りか》衆生の幻化はこの如し。《割書：以上》是故に五忍は幻を忍ぶ。化を忍び虚空を忍ぶ。伏忍上中下の般若修行菩薩は、虚空十住と虚空十行と虚空十向とに伏【（二点？）】して虚空無明顛倒の幻を一として幻無明を忍ぶ。信忍上中下の般若修行菩薩は初歓喜地、第二離欲地、第三発光《割書：[考]光の下は恐らく地字が脱落》で法性虚空を信じて無明妄想の幻を忍ぶ。順忍上中下の般若修行菩薩は、第四炎慧地、第五極難勝地、第六現前地とに法性虚空に順じて無明の幻を忍ぶ。無生忍上中下の般若修行菩薩は、第七遠行地、第八不動地、第九善慧地とに法性太虚は生無く、無明の幻を忍ぶ。次に寂滅忍上《割書：[考]上の下が脱落》《割書：中字は蔵疏と同じく、疑らく当に中字があるべきか》下の般若波羅蜜は等覚妙覚とに虚空寂滅を悟る。等覚は未だ断たない根本無明の幻を忍び、妙覚は已に断った根本無明の幻を忍ぶ。これを仁王経般若修行五忍と名づける。この五忍中の四意止とは、身受心法の四念処である。四たび意を止めること。仁王経に言う、四意止は身受心法、不浄・苦・無常・無我である。これは則ち身の不浄を観じて浄顛倒を治し、受の苦を観じて楽

英語訳

the beginningless dwelling place of sentient beings. The six consciousnesses—eye, ear, nose, tongue, body, and mind—giving rise to immeasurable desires is called "store emptiness." The eye seeing form-dust and arising various form-dust 《Marginal note: [Investigation] "dust" probably means "desire"》 samsara. The ear hearing sound-dust and arising various sound-desire samsara. The nose smelling fragrance-dust and arising various fragrance-desire samsara. The tongue tasting taste-dust and arising various taste-desire samsara. The body feeling touch-dust and arising various touch-desire samsara. The mind thinking of dharma-dust and arising various thought samsara. This is called the desire-realm store. Next, the form-realm store is being deluded by the form-dust of the upper realms and creating karma, receiving the karmic retribution of the tall, great bodies of 16,000 yojanas, etc. of the upper realms—this is called the form-realm store. Next, the formless-realm store has no realm of the five dusts—form, sound, fragrance, taste, touch. Because there are only mind-only sentient beings, being deluded by one's own mind, creating karma, and receiving mental karmic retribution. The Akaniṣṭha heaven of Udrambara sleeps in mental concentration for 80,000 great eons. After the 80,000 great eons of retribution are exhausted, it again follows the lower realms, enters the animal path, and sinks to the bottom of Avīci hell. How fearsome! However, our Benevolent Kings Sutra Contemplating Emptiness Chapter explains that the desire-realm store is empty, the form-realm store is empty, the formless store is empty, and the fundamental ignorance store of the three realms is also empty. The three realms are like a mind painted in empty space. A painter looks up at empty space and writes a painting of the three realms. Again seeing his own painted picture, he faces the hell painting with fear, tears, terror, and screams. He is truly a foolish painter. You should know that the sentient beings of the three realms, stained by the brush of false imagination, write paintings of the three realms and six paths in empty space. With the inexhaustible painting tools of false thoughts, they paint in various colors the painting of samsaric birth and death. In the painting, sometimes they see evil path paintings and cry out in fear, sometimes they see good paths and laugh with joy. The two paths of good and evil are both dwelling places of samsaric birth and death. The two thoughts of sorrow and joy are equally the dreams of birth-death's long night. Thus, if one does not distinguish dharma-nature empty space and does not paint the three realms' painting, and also does not see the evil dreams of birth-death's long night, then [all is well]. Therefore,

I expound the emptiness of the three-realm stores and proclaim the emptiness of the fundamental ignorance store of the three realms. The foundation of the three realms is ignorance. Ignorance means not illuminating empty space. Awakening and understanding empty space is dharma-nature illumination. Therefore, when this Benevolent Kings Sutra Contemplating Emptiness Chapter expounds the dharma-nature of three-realm empty space, immeasurable sentient beings attain the pure dharma-eye, permanently leave the three realms, and attain the awakening of great emptiness bodhisattvas. They awaken from the dream of birth-death's long night. 《Marginal note: Above》 Benevolent Kings prajñā practice is the secret dharma for quickly awakening from the dream of three-realm six-path samsaric birth and death. How precious!

The Matter of One Moment of Faith in the Contemplating Emptiness Chapter Surpassing Giving Seven Treasures to Beings of the Three Realms

The Benevolent Kings Sutra of the Contemplating Emptiness Chapter states: "Regarding dharma-nature empty space and three-realm store emptiness, giving seven treasures to immeasurable sentient beings throughout Ganges-sand three-thousand worlds, all attaining the seven stages of worthiness and four fruits, does not compare to arising one moment of faith within this sutra. How much more so for one who understands even one verse!" 《Marginal note: Above》 Thus, giving treasures of gold, silver, crystal, etc. to sentient beings of three-thousand worlds is conditioned good roots that increasingly create the karmic causes of samsara. Also, attaining the benefits of the seven stages of worthiness and four fruits are karmic causes of birth and death in the provisional land. Since the dharma-nature empty space of the Benevolent Kings Sutra Contemplating Emptiness Chapter shows that the fundamental ignorance of the three-realm stores is empty space, one permanently awakens from the dream of the three realms' birth-death by segments and brightly startles awake from the sleep of transformational birth-death. Up to cause-emptiness and Buddha-fruit emptiness, one awakens and becomes clear and bright, transcending the wondrous enlightenment Buddha. Awakening and achieving the tenth Vairocana (or Vairocana?) wisdom-ocean-store Buddha of the tenth ground above the Buddha-fruit that towers ten layers above the Tathāgatas of all teachings and schools—is this not the inconceivable benefit of the Benevolent Kings Sutra?

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

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

Chapter Three: Teaching and Transformation

To explain this chapter, there are three sections including the reason for its coming. First, the reason for its coming: The previous chapter explained Buddha-fruit emptiness. Namely, the ten-ground bodhisattvas practiced Buddha-cause emptiness and Buddha-fruit emptiness. Following the above Contemplating Emptiness Chapter, now the Teaching and Transformation Chapter comes.

Next, explaining the name: "Teaching and transformation" means teaching and transforming without teaching or transformation. It is like following the traces of a bird flying in empty space. Therefore it is named the Teaching and Transformation Chapter. Next, entering the text with doctrinal analysis: the World-Honored One teaches and transforms bodhisattvas. The five patiences are: nurturing the ten minds, twenty-two roots, fourteen patiences, ten no-dharma positions, and the three truths' manifest great wisdom-light.

Generally, the practice of protecting the ten grounds in the Benevolent Kings Sutra Teaching and Transformation Chapter is the five persons 《Marginal note: [Investigation] "persons" is probably "patiences"》. The sutra states: "The Buddha said: The practice of protecting the ten grounds is the five patiences. This is the bodhisattva dharma. Upper, middle, lower submission patience; upper, middle, lower faith patience; upper, middle, lower accordance patience; upper, middle, lower no-arising patience; upper, middle, lower extinction patience—this is called the bodhisattvas' cultivation of prajñāpāramitā." 《Marginal note: Above》 The proclamation of Śākyamuni's influence states: Thus expounding and proclaiming the five patiences of the Benevolent Kings Sutra Teaching and Transformation Chapter. You should know that the five patiences are the Buddha-path of prajñā practice. Upper, middle, lower submission patience, upper, middle, lower faith patience 《Marginal note: [Investigation] The five characters "upper, middle, lower faith patience" are probably superfluous》 are the three positions of dwelling, practice, and dedication. Upper, middle, lower faith patience are the first, second, third grounds. Upper, middle, lower accordance patience are the fourth, fifth, sixth grounds. Upper, middle, lower no-arising patience are upper, middle, lower 《Marginal note: [Investigation] upper》《Marginal note: The three characters "middle, lower" are probably superfluous》 seventh, eighth, ninth grounds. Upper, middle, lower extinction patience are upper, middle, lower 《Marginal note: [Investigation] The three characters "upper, middle, lower" are probably superfluous》 tenth ground and wondrous enlightenment. 《Marginal note: [Investigation] The correspondence of the five patiences to the fifty positions differs from the store commentary; there is probably a copying error in the text and should be further investigated》 Thus our Benevolent Kings Sutra expounds prajñāpāra-

mitā empty space. Empty space sees illusion and transformation. The three realms and six paths, and even all things, are illusion and transformation. The good and evil causes and effects of the three times are all illusion and transformation. From ten-dwelling bodhisattvas to the five eyes of all buddhas, all are like illusions. Bodhisattvas transform illusions and transformations 《Marginal note: indeed》. The good and evil causes and effects of the three times are all illusion and transformation. From ten-dwelling bodhisattvas to the five eyes of all buddhas, all are like illusions. Bodhisattvas transform illusions and transformations 《Marginal note: indeed》. 《Marginal note: [Investigation] The twenty-five characters from "three times" to "transform transformations" are duplicated text, probably a copying surplus》 The illusions and transformations of sentient beings are like this. 《Marginal note: Above》 Therefore the five patiences endure illusions. They endure transformations and endure empty space. The prajñā-practicing bodhisattvas of upper, middle, lower submission patience, in empty space ten-dwelling, empty space ten-practice, and empty space ten-dedication, submit 【(two dots?)】 to the illusions of empty space ignorance and delusion as one, and endure illusory ignorance. The prajñā-practicing bodhisattvas of upper, middle, lower faith patience, in the first ground of joy, second ground of freedom from desire, and third ground of light-emission 《Marginal note: [Investigation] Below "light" probably missing the character "ground"》, have faith in dharma-nature empty space and endure the illusions of ignorant false imagination. The prajñā-practicing bodhisattvas of upper, middle, lower accordance patience, in the fourth blazing wisdom ground, fifth extremely difficult to conquer ground, and sixth manifest ground, accord with dharma-nature empty space and endure the illusions of ignorance. The prajñā-practicing bodhisattvas of upper, middle, lower no-arising patience, in the seventh far-traveling ground, eighth immovable ground, and ninth good wisdom ground, [realize that] dharma-nature great emptiness has no arising, and endure the illusions of ignorance. Next, the prajñāpāramitā of extinction patience upper 《Marginal note: [Investigation] Missing "lower" below "upper"》《Marginal note: The character "middle" is the same in the store commentary; probably there should be the character "middle"》 lower, in equal enlightenment and wondrous enlightenment, awakens to empty space extinction. Equal enlightenment endures the illusions of fundamental ignorance not yet severed. Wondrous enlightenment endures the illusions of fundamental ignorance already severed. This is called the five patiences of Benevolent Kings Sutra prajñā practice. The four applications of mindfulness within these five patiences are the four foundations of mindfulness: body, feelings, mind, dharmas. Stopping the mind four times. The Benevolent Kings Sutra states: The four applications of mindfulness are body, feelings, mind, dharmas—impurity, suffering, impermanence, no-self. This means contemplating bodily impurity to cure the delusion of purity, contemplating the suffering of feelings to cure the [delusion of] pleasure