翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
顚倒＿一。觀＿二心無常＿一治＿二常顚倒＿一。觀＿二法無我＿一治＿二我顚倒＿一。法性
虛空書＿二苦空無常無我觀法畫＿一。止＿二 四顚倒幻＿一。
信忍斷＿二色界＿一《割書：[考]界疑煩｜惱寫誤歟》順忍斷＿二心煩惱＿一事
仁王經云。信忍菩薩斷＿二 三界色煩惱縛＿一。順忍菩薩能斷＿二 三
界心等煩惱縛＿一。《割書：已｜上》釋尊影響告云。信忍菩薩能斷＿二 三界色
煩惱＿一。色煩惱見惑。見惑￣ハ强强￣シキコト如＿レ色故名＿二色煩惱＿一。順
忍菩薩能斷＿二 三界心煩惱＿一。心煩惱￣ハ思惑。思惑￣ハ柔輭如＿レ
心故名＿二心煩惱＿一。十地初二三地見道斷＿二見惑＿一。四五六地
思道斷＿二思惑＿一。故說＿二信忍菩薩初地二地能斷＿二 三界色煩
惱＿一。順忍菩薩四五六地能斷＿二 三界心煩惱＿一此則大乘見
道￣ト。大乘思道￣トナリ。非＿二小乘見道思道＿一。又實報土無明同體
見惑思惑非＿二 二乘凡夫所＿レ斷三界見惑思惑＿一。智顗白言。若
爾何故說＿二 三界色煩惱心煩惱＿一耶。釋尊告言。似＿二 三界色
煩惱三界心煩惱＿一故。譬名＿二 三界色心煩惱＿一。此則法性虛空
花妄想開。賴＿二《割書：[考]賴疑｜修歟》空觀＿一得＿二吹拂＿一。《割書：已｜上》
敎化品廿二根事
敎化品云。一切衆生果報廿二根不＿レ出＿二 三界＿一。乃至六道幻
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化。衆生見＿二幻化＿一。幻化見＿二幻化＿一。《割書：已｜上》釋尊影響勅言。我昔說＿二
仁王經＿一。一切衆生果報廿二根。廿二根幻化者。廿二根￣ハ
眼耳鼻舌身意六根￣ト女根￣ト男根￣ト命根￣ト苦《割書：[考]苦下疑｜脫樂字》憂喜
捨五受根￣ト信進念定惠五根￣ト三無漏根￣トナリ。三無漏根者。
一者見道未知當知根。二者思道已知根。三者無學道具
知根。眼耳鼻【(「舌」脱カ)】身意六根。衆生虛空眼乃至虛空意書＿二虛空
色聲香味觸法六塵塵幻＿一起＿二種種妄想＿一。虛空書＿二輪廻生死
畫＿一。又女根男《割書：[考]男下脫根｜者之二字歟》衆生虛空男根虛空女根受會
互起＿二欲心妄想＿一。書＿二輪廻畫＿一。命根者。衆生虛空淨＿二《割書：[考]淨恐｜執歟》
命根＿一惜＿二虛空命＿一起＿二種種妄想＿一。苦樂憂喜捨五受根者。衆
生虛空謂＿レ苦起＿二憂悲苦惱幻妄想＿一。又虛空思＿レ樂起＿二貪欲
愛執幻妄念＿一。輪廻生死畫書＿二虛空＿一。更無＿二妄想筆暇＿一。二乘￣ハ
二乘入＿二見道＿一起＿二未知當知根＿一。入＿二無學道＿一起＿二具知根＿一。書＿二
方便生死畫＿一。速悟＿二法性太虛＿一益書＿二輪廻生死繪＿一《割書：已｜上》
仁王般若修行十地菩薩示＿二-現十天王＿一度＿二衆生＿一事
敎化品云。初地作＿二 四天＿一。《割書：[考]天下疑｜脫王字》二諦平等心化＿二 一切衆
生＿一。第二地菩薩作＿二忉利天王＿一。十善道化＿二 一切衆生＿一。第三
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地菩薩作＿二炎魔天王＿一。《割書：夜摩｜天也》四禪定化＿二 一切衆生＿一。第四地
菩薩作＿二都率天王＿一。行＿二道品＿一化＿二 一切衆生＿一。第五地《割書：[考]地下疑｜脫菩薩二》
《割書：字｜歟》作＿二化樂天王＿一。二諦四諦八諦化＿二 一切衆生＿一。第六地菩薩
作＿二他化天王＿一。十二因緣智化＿二 一切衆生＿一。第七地菩薩作＿二
初禪王＿一。方便智願智化＿二 一切衆生＿一。第八地菩薩作＿二 二禪梵
王＿一。雙照方便神通智化＿二 一切衆生＿一。第九地菩薩作＿二 三禪
《割書：[考]禪下疑｜脫大字》梵王＿一。四閡智化＿二 一切衆生＿一。第十地菩薩作＿二第四
禪大靜天王＿一。得＿二理盡三昧＿一敎＿二-化一切衆生＿一。《割書：已｜上》然則仁王
般若修行十地菩薩。成＿二 十天王＿一利＿二-益衆生＿一守＿二-護國土＿一。仁
王般若經￣ハ護＿レ國般若波羅蜜經￣ト說也。 抑仁王般若修行
十地菩薩成＿二 十天王＿一者。一者成＿二須彌山腰毘沙門天王。持
國天王。廣目天王。增長天王＿一。仁王經守護天神說＿二眞俗二
諦＿一眞諦之邊￣ハ入＿二妙覺上毘盧遮那如來智海＿一。俗諦《割書：[考]諦下恐｜脫之字》
邊￣ハ日夜守＿二-護仁王經結緣衆生＿一。四天王本誓誠囗敷哉。
次仁王般若修行第二地菩薩。成＿二欲界第三天須彌山頂
三十三天中宮喜見城天帝釋＿一。說＿二 十善＿一禁＿二 十惡＿一。近導＿二 十
惡衆生＿一 上＿二 六天宮＿一。遠送＿二 十惡衆生＿一令＿レ趣＿二仁王般若前途
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妙覺佛上毘盧遮那如來智海＿一。 次仁王般若修行第三
地菩薩。作＿二欲界第三天夜摩天善時天王＿一免＿二修羅軍＿一安
樂。如＿二色界第四禪免＿二 下三禪壊劫火災水災風災三災大
難＿一。說＿レ度＿レ逢＿二災難＿一衆生送＿二仁王般若第一義諦常安樂波
羅蜜宮＿一。 次仁王般若修行第四地菩薩作＿二欲界第四都
率天王＿一。四十九院内院外院涴＿二-次妙法蓮華院七々院々
諸天聖衆＿一。說＿二 四念住四正勤四神足五眼《割書：[考]眼疑｜根歟》五力七等
覺支八正道支七修道品＿一。送＿二仁王經妙覺上菩提涅槃宮＿一。
次仁王般若修行第五地菩薩作＿二欲界第五化樂天王＿一。說＿二
二諦四諦八諦法門＿一。眞諦俗諦二諦。導＿二俗諦迷＿一入＿二眞諦
悟。苦集滅道四諦。導＿二苦集迷＿一入＿二滅道悟＿一。上下八諦導＿二 上
界下界迷＿一。入＿二仁王般若妙覺佛上毘盧遮那如來智海宮＿一。
次仁王般若修行第六地菩薩作＿二欲界第六天魔王＿一。外示＿下-
現成＿二惡魔＿一 三世諸佛惡敵＿上。内說＿二 十二因緣＿一哀＿二 一切衆生
三世流轉苦患＿一。送＿二 十二因緣畢竟空仁王般若毘盧遮那
智海藏宮＿一。 次仁王經般若修行第七地菩薩作＿二 上界初禪
蝶《割書：[考]蝶恐｜螺字歟》髻梵王＿一。首戴＿二吹法螺相＿一吹＿二方便波羅蜜願波羅
現代語訳
【右頁上段】
顛倒を治す。心の無常を観じて常顛倒を治す。法の無我を観じて我顛倒を治す。法性虚空に苦・空・無常・無我の観法の絵を書いて、四顛倒の幻を止める。
信忍が色界《割書：[考]界は疑らく煩悩の写し誤りか》を断ち、順忍が心煩悩を断つ事
仁王経に云う、「信忍菩薩は三界の色煩悩の縛を断つ。順忍菩薩は能く三界の心等煩悩の縛を断つ。」《割書：以上》釈尊影響が告げて云う、信忍菩薩は能く三界の色煩悩を断つ。色煩悩は見惑である。見惑は強々しいことが色の如くであるが故に色煩悩と名づける。順忍菩薩は能く三界の心煩悩を断つ。心煩悩は思惑である。思惑は柔軟で心の如くであるが故に心煩悩と名づける。十地の初・二・三地は見道で見惑を断つ。四・五・六地は思道で思惑を断つ。故に信忍菩薩の初地・二地は能く三界の色煩悩を断ち、順忍菩薩の四・五・六地は能く三界の心煩悩を断つと説く。これは則ち大乗の見道と大乗の思道である。小乗の見道・思道ではない。また実報土の無明同体の見惑・思惑は、二乗や凡夫が断つ三界の見惑・思惑ではない。智顗が申し上げて言う、「もしそうであれば、何故三界の色煩悩・心煩悩と説くのか。」釈尊が告げて言う、「三界の色煩悩・三界の心煩悩に似ているが故に、譬えて三界の色心煩悩と名づける。これは則ち法性虚空の花が妄想に開くのを、修《割書：[考]賴は疑らく修か》空観に頼って吹き払いを得るのである。」《割書：以上》
教化品の廿二根の事
教化品に云う、「一切衆生の果報である廿二根は三界を出ない。乃至六道の幻
【右頁下段】
化である。衆生が幻化を見、幻化が幻化を見る。」《割書：以上》釈尊影響が勅して言う、「我は昔、仁王経を説いた。一切衆生の果報である廿二根。廿二根の幻化とは、廿二根は眼・耳・鼻・舌・身・意の六根と、女根と、男根と、命根と、苦《割書：[考]苦の下は疑らく楽字が脱落》・憂・喜・捨の五受根と、信・進・念・定・慧の五根と、三無漏根である。三無漏根とは、一つは見道の未知当知根、二つは思道の已知根、三つは無学道の具知根である。眼・耳・鼻【(「舌」脱落か)】・身・意の六根について、衆生は虚空の眼乃至虚空の意で虚空の色・声・香・味・触・法の六塵塵の幻を書いて種々の妄想を起こし、虚空に輪廻生死の絵を書く。また女根・男《割書：[考]男の下は根者の二字が脱落か》について、衆生は虚空の男根・虚空の女根の受会で互いに欲心妄想を起こし、輪廻の絵を書く。命根とは、衆生が虚空の執《割書：[考]淨は恐らく執か》命根を浄め、虚空の命を惜しんで種々の妄想を起こすことである。苦・楽・憂・喜・捨の五受根とは、衆生が虚空を苦と謂って憂悲苦悩の幻妄想を起こし、また虚空に楽を思って貪欲愛執の幻妄念を起こすことである。輪廻生死の絵を虚空に書いて、更に妄想の筆に暇が無い。二乗は二乗が見道に入って未知当知根を起こし、無学道に入って具知根を起こす。方便生死の絵を書くが、速やかに法性太虚を悟る益で輪廻生死の絵を書く。」《割書：以上》
仁王般若修行の十地菩薩が十天王を示現して衆生を度する事
教化品に云う、「初地は四天《割書：[考]天の下は疑らく王字が脱落》を作り、二諦平等心で一切衆生を化す。第二地菩薩は忉利天王と作り、十善道で一切衆生を化す。第三
【左頁上段】
地菩薩は炎魔天王《割書：夜摩天なり》と作り、四禅定で一切衆生を化す。第四地菩薩は兜率天王と作り、道品を行じて一切衆生を化す。第五地《割書：[考]地の下は疑らく菩薩の二》《割書：字が脱落か》は化楽天王と作り、二諦・四諦・八諦で一切衆生を化す。第六地菩薩は他化天王と作り、十二因縁智で一切衆生を化す。第七地菩薩は初禅王と作り、方便智・願智で一切衆生を化す。第八地菩薩は二禅梵王と作り、双照方便神通智で一切衆生を化す。第九地菩薩は三禅《割書：[考]禅の下は疑らく大字が脱落》梵王と作り、四礙智で一切衆生を化す。第十地菩薩は第四禅大静天王と作り、理尽三昧を得て一切衆生を教化する。」《割書：以上》然れば仁王般若修行の十地菩薩は、十天王と成って衆生を利益し国土を守護する。仁王般若経は護国般若波羅蜜経と説くのである。そもそも仁王般若修行の十地菩薩が十天王と成るとは、一つは須弥山腰の毘沙門天王・持国天王・広目天王・増長天王と成ることである。仁王経守護の天神は真俗二諦を説く。真諦の辺は妙覚上毘盧遮那如来智海に入る。俗諦《割書：[考]諦の下は恐らく之字が脱落》の辺は日夜仁王経結縁の衆生を守護する。四天王の本誓は誠に敷衍である。次に仁王般若修行第二地菩薩は、欲界第三天の須弥山頂三十三天中宮喜見城の天帝釈と成る。十善を説いて十悪を禁じ、十悪衆生を近く六天宮に導き、遠く十悪衆生を送って仁王般若前途の
【左頁下段】
妙覚仏上毘盧遮那如来智海に趣かしめる。次に仁王般若修行第三地菩薩は、欲界第三天夜摩天善時天王と作って修羅軍を免れ安楽となる。色界第四禅が下の三禅の壊劫の火災・水災・風災の三災大難を免れるが如くである。災難に逢う衆生を説き度し、仁王般若第一義諦常安楽波羅蜜宮に送る。次に仁王般若修行第四地菩薩は欲界第四兜率天王と作る。四十九院の内院・外院に次第に妙法蓮華院七々院々の諸天聖衆を満たし、四念住・四正勤・四神足・五根《割書：[考]眼は疑らく根か》・五力・七等覚支・八正道支の七修道品を説いて、仁王経妙覚上菩提涅槃宮に送る。次に仁王般若修行第五地菩薩は欲界第五化楽天王と作る。二諦・四諦・八諦の法門を説く。真諦・俗諦の二諦で、俗諦の迷いを導いて真諦の悟りに入らしめ、苦・集・滅・道の四諦で、苦・集の迷いを導いて滅・道の悟りに入らしめ、上下の八諦で上界・下界の迷いを導いて、仁王般若妙覚仏上毘盧遮那如来智海宮に入らしめる。次に仁王般若修行第六地菩薩は欲界第六天魔王と作る。外には悪魔と成り三世諸仏の悪敵を示現し、内には十二因縁を説いて一切衆生の三世流転の苦患を哀れみ、十二因縁畢竟空の仁王般若毘盧遮那智海蔵宮に送る。次に仁王経般若修行第七地菩薩は上界初禅の螺《割書：[考]蝶は恐らく螺字か》髻梵王と作る。首に吹法螺相を戴いて方便波羅蜜・願波羅
英語訳
【Right page, upper section】
delusion. Contemplating the impermanence of mind treats the delusion of permanence. Contemplating the selflessness of dharmas treats the delusion of self. In dharma-nature empty space, one paints the picture of contemplating suffering, emptiness, impermanence, and selflessness, stopping the illusions of the four delusions.
The matter of faith patience severing the form realm 《Marginal note: [Investigation] "realm" is probably a copying error for "afflictions"》 and accordance patience severing mental afflictions
The Benevolent Kings Sutra states: "Faith patience bodhisattvas sever the bondage of form-afflictions of the three realms. Accordance patience bodhisattvas can sever the bondage of mental and other afflictions of the three realms." 《Marginal note: Above》 Śākyamuni's influence proclaims: Faith patience bodhisattvas can sever the form-afflictions of the three realms. Form-afflictions are view-delusions. View-delusions are called form-afflictions because their strength is like form. Accordance patience bodhisattvas can sever the mental afflictions of the three realms. Mental afflictions are thought-delusions. Thought-delusions are called mental afflictions because they are soft like mind. The first, second, and third grounds of the ten grounds sever view-delusions on the path of seeing. The fourth, fifth, and sixth grounds sever thought-delusions on the path of cultivation. Therefore it explains that faith patience bodhisattvas of the first and second grounds can sever the form-afflictions of the three realms, and accordance patience bodhisattvas of the fourth, fifth, and sixth grounds can sever the mental afflictions of the three realms. This is the Mahayana path of seeing and the Mahayana path of cultivation. It is not the Hinayana path of seeing and path of cultivation. Moreover, the view-delusions and thought-delusions that are the same essence as ignorance in the reward land are not the view-delusions and thought-delusions of the three realms severed by the two vehicles and ordinary beings. Zhiyi respectfully said: "If so, why speak of form-afflictions and mental afflictions of the three realms?" Śākyamuni proclaimed: "Because they resemble the form-afflictions and mental afflictions of the three realms, they are metaphorically named form and mental afflictions of the three realms. This is when flowers of dharma-nature empty space open in false imagination, relying on cultivating 《Marginal note: [Investigation] "relying" is probably "cultivating"》 emptiness contemplation to receive dispersion." 《Marginal note: Above》
The matter of the twenty-two faculties in the Teaching and Transformation Chapter
The Teaching and Transformation Chapter states: "The karmic retribution of all sentient beings' twenty-two faculties does not leave the three realms. Even the illusions
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and transformations of the six paths. Sentient beings see illusions and transformations. Illusions and transformations see illusions and transformations." 《Marginal note: Above》 Śākyamuni's influence commands: "I formerly explained the Benevolent Kings Sutra. The twenty-two faculties that are the karmic retribution of all sentient beings. The illusions and transformations of the twenty-two faculties are: the twenty-two faculties are the six faculties of eye, ear, nose, tongue, body, mind, plus the female faculty, male faculty, life faculty, the five feeling faculties of suffering 《Marginal note: [Investigation] Below "suffering" probably missing the character "pleasure"》, sorrow, joy, equanimity, the five faculties of faith, energy, mindfulness, concentration, wisdom, and the three undefiled faculties. The three undefiled faculties are: first, the faculty of coming-to-know-the-unknown on the path of seeing; second, the faculty of having-known on the path of cultivation; third, the faculty of having-complete-knowledge on the path of no-more-learning. Regarding the six faculties of eye, ear, nose 【(probably missing "tongue")】, body, mind: sentient beings paint the illusions of the six dusts of form, sound, fragrance, taste, touch, dharmas in empty space with empty space eye up to empty space mind, arising various false imaginations and painting pictures of samsaric birth and death in empty space. Also regarding female and male 《Marginal note: [Investigation] Below "male" probably missing the two characters "faculty person"》 faculties: sentient beings with empty space male faculty and empty space female faculty, through mutual contact, arise false imaginations of desire-mind and paint pictures of samsara. The life faculty is when sentient beings purify 《Marginal note: [Investigation] "purify" is probably "grasp"》 the empty space life faculty, cherishing empty space life and arising various false imaginations. The five feeling faculties of suffering, pleasure, sorrow, joy, equanimity are when sentient beings consider empty space as suffering and arise illusory false imaginations of sorrow, grief, suffering, and distress, and also think of pleasure in empty space and arise illusory false thoughts of greed, desire, love, and attachment. They paint pictures of samsaric birth and death in empty space with no respite from the brush of false imagination. The two vehicles: when the two vehicles enter the path of seeing they arise the faculty of coming-to-know-the-unknown; when they enter the path of no-more-learning they arise the faculty of complete knowledge. They paint pictures of expedient birth and death, but through the benefit of quickly awakening to dharma-nature great emptiness, they paint pictures of samsaric birth and death." 《Marginal note: Above》
The matter of ten-ground bodhisattvas of Benevolent Kings prajñā practice manifesting as ten heavenly kings to save sentient beings
The Teaching and Transformation Chapter states: "The first ground creates the four heavens 《Marginal note: [Investigation] Below "heavens" probably missing the character "kings"》, transforming all sentient beings with the mind of two truths' equality. Second ground bodhisattvas become Trāyastriṃśa heaven kings, transforming all sentient beings through the ten wholesome paths. The third
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ground bodhisattvas become Yāma heaven kings 《Marginal note: This is Yāma heaven》, transforming all sentient beings through the four dhyānas. Fourth ground bodhisattvas become Tuṣita heaven kings, practicing the factors of the path to transform all sentient beings. The fifth ground 《Marginal note: [Investigation] Below "ground" probably missing the two》《Marginal note: characters "bodhisattvas"》 become Nirmāṇarati heaven kings, transforming all sentient beings through two truths, four truths, eight truths. Sixth ground bodhisattvas become Paranirmitavaśavartin heaven kings, transforming all sentient beings through twelve-link dependent origination wisdom. Seventh ground bodhisattvas become first dhyāna kings, transforming all sentient beings through skillful means wisdom and vow wisdom. Eighth ground bodhisattvas become second dhyāna Brahmā kings, transforming all sentient beings through dual-illumination skillful means and supernatural wisdom. Ninth ground bodhisattvas become third dhyāna 《Marginal note: [Investigation] Below "dhyāna" probably missing the character "great"》 Brahmā kings, transforming all sentient beings through four unobstructed wisdoms. Tenth ground bodhisattvas become fourth dhyāna Great Tranquility heaven kings, attaining the samādhi of principle's exhaustion to teach and transform all sentient beings." 《Marginal note: Above》 Thus the ten-ground bodhisattvas of Benevolent Kings prajñā practice become ten heavenly kings to benefit sentient beings and protect countries and lands. The Benevolent Kings Prajñā Sutra is explained as the Nation-Protecting Prajñāpāramitā Sutra. Generally, when ten-ground bodhisattvas of Benevolent Kings prajñā practice become ten heavenly kings, first they become Vaiśravaṇa heaven king, Dhṛtarāṣṭra heaven king, Virūpākṣa heaven king, and Virūḍhaka heaven king of Mount Sumeru's waist. The heavenly spirits protecting the Benevolent Kings Sutra explain the two truths of conventional and ultimate. The ultimate truth side enters the wisdom-ocean of Vairocana Tathāgata above wondrous enlightenment. The conventional truth 《Marginal note: [Investigation] Below "truth" probably missing the character "of"》 side protects day and night the sentient beings connected to the Benevolent Kings Sutra. The original vows of the four heavenly kings are truly extensive! Next, the second ground bodhisattvas of Benevolent Kings prajñā practice become Śakra, lord of gods of the Palace of Joy-Seeing in the thirty-three heavens at the summit of Mount Sumeru, the third heaven of the desire realm. They explain the ten wholesome actions and prohibit the ten unwholesome actions, guiding nearby unwholesome sentient beings to the six heaven palaces, and sending distant unwholesome sentient beings to proceed to the future path of Benevolent Kings prajñā
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to the wisdom-ocean of Vairocana Tathāgata above wondrous enlightenment Buddha. Next, third ground bodhisattvas of Benevolent Kings prajñā practice become Suyāma heaven's Good Time heaven kings of the third heaven of the desire realm, avoiding asura armies and gaining peace and happiness. Like the fourth dhyāna of the form realm avoiding the three great disasters of fire, water, and wind calamities of the lower three dhyānas during the eon of destruction. They explain and save sentient beings who encounter disasters and calamities, sending them to the palace of constant bliss pāramitā of the ultimate truth of Benevolent Kings prajñā. Next, fourth ground bodhisattvas of Benevolent Kings prajñā practice become Tuṣita heaven kings of the fourth heaven of the desire realm. In the forty-nine courts' inner and outer courts, they progressively fill the various heavenly sage assemblies of the seven-by-seven courts of Wonderful Dharma Lotus courts, explaining the four foundations of mindfulness, four right efforts, four bases of supernatural power, five faculties 《Marginal note: [Investigation] "eyes" is probably "faculties"》, five powers, seven factors of enlightenment, eight-fold noble path—the seven categories of cultivation path factors, and send them to the bodhi-nirvana palace above the wondrous enlightenment of the Benevolent Kings Sutra. Next, fifth ground bodhisattvas of Benevolent Kings prajñā practice become Nirmāṇarati heaven kings of the fifth heaven of the desire realm. They explain the dharma gates of two truths, four truths, eight truths. Through the two truths of ultimate and conventional, they guide the delusions of conventional truth to enter the awakening of ultimate truth. Through the four truths of suffering, origination, cessation, path, they guide the delusions of suffering and origination to enter the awakening of cessation and path. Through the upper and lower eight truths, they guide the delusions of upper and lower realms to enter the wisdom-ocean palace of Vairocana Tathāgata above the wondrous enlightenment Buddha of Benevolent Kings prajñā. Next, sixth ground bodhisattvas of Benevolent Kings prajñā practice become demon kings of the sixth heaven of the desire realm. Externally they manifest becoming evil demons, enemies of all buddhas of the three times, while internally they explain the twelve links of dependent origination, having compassion for the suffering and troubles of all sentient beings' transmigration through the three times, and send them to the wisdom-ocean-store palace of Vairocana of the ultimate emptiness of twelve-link dependent origination in Benevolent Kings prajñā. Next, seventh ground bodhisattvas of Benevolent Kings Sutra prajñā practice become conch 《Marginal note: [Investigation] "butterfly" is probably the character "conch"》-topknot Brahmā kings of the first dhyāna of the upper realm. Wearing the characteristic of blowing the dharma conch on their heads, they blow the skillful means pāramitā and vow pāra-