翻刻
【割書内の「[考]」は四角囲み文字】
【右頁上段】
蜜法螺＿一。覺＿二無始無明眠＿一驚＿二仁王般若妙覺佛毘盧遮那智
海宮悟＿一。次仁王般若修行第八地菩薩作＿二 上界第三禪光
明大梵王＿一。雙照方便禪通￣ヲ現￣シ中道雙照虛空書＿レ繪。神通
無礙智導＿二 一切衆生＿一。送＿二仁王般若妙覺上毘盧遮那智海
宮＿一也。 次仁王般若修行第九地菩薩作＿二 上界第三禪大
梵王＿一。此詞辨四無礙智遍化＿二 天雲上＿一導＿二大切衆生＿一。送＿二仁
王般若妙覺上毘盧遮那如来宮＿一也。 次仁王般若修行
第十地菩薩作＿二 上界第四禪大靜天王三目八臂毘盧遮那
摩醯首羅天＿一。一切衆生本命神￣トナリ元祖師￣トナリ自唱＿二理盡
三昧＿一導＿二 一切衆生＿一。送＿二毘盧遮那如来極理窮源性仁王般
若妙覺佛上内證本宮＿一。仁王般若守護神￣ハ四大天王。帝釋。
第六天魔王。三千世界主大梵天王。色界頂三目八臂摩
醯首羅天。上界下界十重高峙守＿二-護仁王般若經信者國＿一。
護國利民效驗￣ハ一期仁王般若尤勝￣レタル上界下界天神悉
皆仁王般若修行天王守護￣スル而￣ナリ。内證仁王祕法故也。
口決云。仁王守護神祕法也。
仁王經元初一念金剛終一念祕法事
敎化品云。衆生識初一念識異＿二木石＿一。生得善生得惡。惡
【右頁下段】
爲＿二無量惡識本＿一。善爲＿二無量善識本＿一。初一念金剛終一念。
於＿レ 中生＿二不可說不可說識＿一。成＿二衆生＿一成衆生。幻化《割書：[考]成衆生｜幻化之五》
《割書：字疑當作色心｜乃至之四字歟》六道￣ハ幻化￣ナリ。幻化見＿二幻化＿一。《割書：已｜上》仁王經敎化品
衆生初一念識異＿二木石＿一。從＿レ古諸宗擧＿レ疑。無始無明無＿レ始
何立＿二初一念迷＿一耶《割書：云云》 釋尊影響告言。我說＿二大圓覺修
多羅《割書：五千｜卷内》行義經＿一言￣ク。無始幻化無明￣ハ如來大圓覺上￣ノ建
立。本覺者如＿二金鑛＿一。鑛中有＿レ金。無明鑛中有＿二本覺金性＿一。是
卽一切衆生無始無明￣ノ鑛中有＿二本覺金性＿一。故名＿二本覺如
來＿一。名＿二本覺如來＿一故立＿三本覺出＿二初一念妄＿一。導＿二迷衆生＿一歸＿二本
覺宮＿一方便￣ナリ。本覺￣ハ虛空。無明￣ハ虛空之幻。無＿レ所＿レ誑。信＿三虛
空本無＿二無明幻＿一。無＿レ起＿二初一念＿一無＿二初一念＿一。無＿二金剛経《割書：[考]經｜疑終》
《割書：歟》一念＿一無＿二妄一念＿一無＿二衆生＿一。衆生￣ハ幻￣ナリ三界￣ハ幻￣ナリ。幻衆生
見＿二幻諸法＿一。思＿レ受＿二幻生死＿一妄想翳￣ノ爲￣ナリ。一切衆生不＿レ記＿二
幻念＿一。不＿レ起卽座容＿レ還＿二本覺虛空＿一。《割書：已｜上》然則無始無明幻。無
始生死知＿レ幻還＿二虛空＿一無＿二再起念＿一。如＿二妙法經＿一龍女深達罪
福無＿レ主。無＿レ主虛空佛性。虛空佛性￣ハ法身。法身￣ハ毘盧遮那
如來￣ナレハ無始幻無明永不＿レ破。證＿二-悟周遍法界一大虛空毘
盧遮那＿一。盡＿二未來際＿一不＿レ起＿二幻妄想＿一。可＿レ歸＿二仁王般若本源妙
【左頁上段】
覺之上第十地毘盧遮那智海悟宮＿一。釋尊影響仁王祕法也。
仁王經對告衆￣ハ波斯匿王。波斯匿￣ハ月光王。大權
示現事
敎化品云。佛告是月光王過去十千劫龍光王佛時。入住
菩薩也。今於＿二我前＿一大師子吼。《割書：云云》然則仁王般若經○東
天竺舎衞國主波斯匿王月光王發起衆《割書：[考]衆下恐｜脫又字歟》對告衆￣ナリ。
而月光王￣ハ入位《割書：[考]位疑當｜作住字歟》菩薩。入位《割書：[考]位恐當｜作住歟》菩薩者深位菩
薩也。大權示現救世觀音勝鬘夫人父也。釋尊影響。《割書：云云》
釋尊影響仁王經祕法第三卷 畢
釋尊影響仁王經祕法第四卷
二諦品
將＿レ釋＿二此品＿一有＿二 三門＿一。初來意者。上敎化品敎＿二-護佛果行＿一
化＿二-護十地行＿一。今眞俗二諦。是故次＿二 上敎化品＿一 下二諦來。
次釋＿二品名＿一。眞諦￣ハ眞實諦理。俗諦￣ハ世俗諦理。諦者明義。
明明如＿レ日盲人不＿レ見也。世尊名＿レ諦故號＿二 二諦品＿一。 次入
文判釋者。第一波斯匿王佛問＿二 二諦＿一。第二敎主釋尊答＿二 二
【左頁下段】
諦＿一。第三佛說＿三第一義中照＿二 二諦＿一。第四又波斯匿王白＿レ佛
言。云何諸佛菩薩不＿レ離＿二文字＿一而行＿二諸法相＿一。第五世尊如
如文字諸佛智母￣ナリト告勅。第六三諦法界。諸佛自性淸
淨道￣ト示。第七七佛說般若經￣ハ今仁王經￣トナリ宣。第八仁王
經受持讀誦解脫功德無量不思議￣ナリト說。第九仁王般若
經護＿二國土＿一城墻刀劒￣タリ。
第一義中常照二諦祕事
仁王經二諦品。《割書：[考]品下恐｜脫云字歟》白＿三佛告＿二大王＿一。汝於＿二過去七佛＿一已
問＿二 一義二義＿一。我今說＿二 七佛偈＿一。法性本無性。第一義空￣ニシテ
如。有無本自二。譬如＿二牛二角＿一。照解見＿二無二＿一 二諦常不＿レ卽。
解＿レ心見＿二不二＿一求＿レ 二不可得。於＿レ解常自一。於＿レ諦常自二。通＿二-
達此無二＿一眞入＿二第一義＿一。世諦幻化起。譬如＿二虛空華＿一。幻化
見＿二《割書：[考]見下恐脫幻｜見之二字歟》幻師見＿二幻法＿一。諦實則皆無。名爲＿二諸佛觀＿一。
菩薩觀亦然。大王菩薩於＿二第一義中＿一常照＿二 二諦＿一。菩薩空
故二諦虛空。菩薩未成佛時。以＿二菩薩＿一爲＿二煩惱＿一。菩薩成佛
時。以＿二煩惱＿一爲＿二菩提＿一。何以故。於＿二第一義＿一而不二故。諸佛如
來乃至一切法如故。大王若有若無者卽世諦也。以＿二
現代語訳
【右頁上段】
蜜法螺を吹く。無始無明の眠りを覚まし、仁王般若妙覚仏毘盧遮那智海宮の悟りに驚かせる。次に仁王般若修行第八地菩薩は上界第三禅光明大梵王と作る。双照方便禅通を現し、中道双照で虚空に絵を書く。神通無礙智で一切衆生を導き、仁王般若妙覚上毘盧遮那智海宮に送るのである。次に仁王般若修行第九地菩薩は上界第三禅大梵王と作る。この詞弁の四無礙智で天雲上に遍く化し、一切衆生を導いて、仁王般若妙覚上毘盧遮那如来宮に送るのである。次に仁王般若修行第十地菩薩は上界第四禅大静天王三目八臂毘盧遮那摩醯首羅天と作る。一切衆生の本命神となり元祖師となって自ら理尽三昧を唱え、一切衆生を導いて、毘盧遮那如来極理窮源性仁王般若妙覚仏上内証本宮に送る。仁王般若守護神は四大天王・帝釈・第六天魔王・三千世界主大梵天王・色界頂三目八臂摩醯首羅天である。上界下界十重高く聳えて仁王般若経信者の国を守護する。護国利民の効験は一期仁王般若最も勝れたる上界下界の天神悉く皆仁王般若修行の天王が守護するからである。内証仁王秘法故である。口決に云う、仁王守護神秘法なり。
仁王経元初一念金剛終一念秘法の事
教化品に云う、「衆生の識の初一念の識は木石と異なる。生得の善と生得の悪がある。悪
【右頁下段】
は無量悪識の本となり、善は無量善識の本となる。初一念金剛終一念の間に不可説不可説の識を生じて衆生と成り衆生と成る。幻化《割書：[考]成衆生幻化の五字は疑らく当に色心乃至の四字と作るべきか》六道は幻化である。幻化が幻化を見る。」《割書：以上》仁王経教化品の衆生初一念識が木石と異なるということについて、古来諸宗が疑いを挙げている。無始無明は無始であるのに何故初一念の迷いを立てるのかと《割書：云云》釈尊影響が告げて言う、「我が説いた大円覚修多羅《割書：五千巻内》行義経に言う、無始幻化無明は如来大円覚上の建立である。本覚とは金鉱の如くである。鉱中に金が有る。無明鉱中に本覚金性が有る。これは即ち一切衆生無始無明の鉱中に本覚金性が有るということである。故に本覚如来と名づける。本覚如来と名づける故に、本覚が初一念の妄を出ることを立て、迷った衆生を導いて本覚宮に帰らしめる方便である。本覚は虚空であり、無明は虚空の幻である。誑かすところが無い。虚空は本来無明の幻が無いと信じれば、初一念を起こすことが無く、初一念が無く、金剛経《割書：[考]経は疑らく終か》一念が無く、妄一念が無く、衆生が無い。衆生は幻であり三界は幻である。幻の衆生が幻の諸法を見て、幻の生死を受けると思うのは妄想翳のためである。一切衆生が幻念を記憶せず、起こさなければ即座に本覚虚空に還ることができる。」《割書：以上》然れば無始無明の幻、無始生死も幻と知って虚空に還れば再び念を起こすことが無い。妙法経の如く龍女は深く罪福に主が無いと達している。主が無い虚空仏性、虚空仏性は法身、法身は毘盧遮那如来であれば、無始幻無明は永遠に破れない。周遍法界一大虚空毘盧遮那を証悟すれば、未来際を尽くしても幻妄想を起こすことなく、仁王般若本源妙
【左頁上段】
覚之上第十地毘盧遮那智海悟宮に帰すべきである。釈尊影響仁王秘法である。
仁王経対告衆は波斯匿王、波斯匿は月光王、大権示現の事
教化品に云う、「仏が月光王に告げて言う、汝は過去十千劫の龍光王仏の時、入住菩薩であった。今我が前で大師子吼をする。」《割書：云云》然れば仁王般若経は東天竺舎衛国主波斯匿王月光王が発起衆《割書：[考]衆の下は恐らく又字が脱落か》対告衆である。而して月光王は入位《割書：[考]位は疑らく当に住字とすべきか》菩薩である。入位《割書：[考]位は恐らく当に住とすべきか》菩薩とは深位菩薩である。大権示現の救世観音勝鬘夫人の父である。釈尊影響《割書：云云》
釈尊影響仁王経秘法第三巻 畢
釈尊影響仁王経秘法第四巻
二諦品
この品を釈するに三門が有る。初めに来意とは、上の教化品は仏果行を教護し十地行を化護した。今の真俗二諦である。この故に上の教化品に次いで下に二諦が来る。次に品名を釈する。真諦は真実諦理、俗諦は世俗諦理である。諦とは明の義である。明々として日の如く、盲人は見ないのである。世尊が諦と名づけるが故に二諦品と号する。次に入文判釈とは、第一に波斯匿王が仏に二諦を問う、第二に教主釈尊が二
【左頁下段】
諦を答える、第三に仏が第一義中で二諦を照らすことを説く、第四にまた波斯匿王が仏に申し上げて言う「如何にして諸仏菩薩は文字を離れずして諸法相を行ずるのか」、第五に世尊が如如文字諸仏智母であると告勅する、第六に三諦法界、諸仏自性清浄道と示す、第七に七仏説般若経が今仁王経となると宣べる、第八に仁王経受持読誦解脱功徳無量不思議であると説く、第九に仁王般若経が国土を護ることは城墻刀剣の如しである。
第一義中常照二諦の秘事
仁王経二諦品《割書：[考]品の下は恐らく云字が脱落か》、「仏が大王に告げて言う、汝は過去七仏において已に一義二義を問うた。我は今七仏の偈を説く。法性本無性、第一義空にして如である。有無本自二、譬えば牛の二角の如し。照解して無二を見れば、二諦常に即せず。解心して不二を見れば、二を求めても得ることができない。解に於いて常に自ら一、諦に於いて常に自ら二である。この無二に通達すれば真に第一義に入る。世諦幻化起こり、譬えば虚空華の如し。幻化が幻《割書：[考]見の下は恐らく幻見の二字が脱落か》を見、幻師が幻法を見る。諦実は則ち皆無である。これを諸仏観と名づける。菩薩観も亦然りである。大王、菩薩は第一義中に於いて常に二諦を照らす。菩薩空なる故に二諦虚空である。菩薩未成仏の時は、菩薩を以て煩悩とする。菩薩成仏の時は、煩悩を以て菩提とする。何故かと言えば、第一義に於いて不二なるが故である。諸仏如来乃至一切法如なるが故である。大王、若し有若し無とは即ち世諦である。
英語訳
【Right page, upper section】
blow the pāramitā dharma conch. They awaken from the sleep of beginningless ignorance and startle beings to the enlightenment of the wisdom-ocean palace of Vairocana, the wondrous enlightenment Buddha of Benevolent Kings prajñā. Next, eighth ground bodhisattvas of Benevolent Kings prajñā practice become the Light-Bright Great Brahmā Kings of the third dhyāna of the upper realm. They manifest dual-illumination skillful means dhyāna penetration, painting pictures in empty space with middle way dual illumination. With unobstructed supernatural wisdom they guide all sentient beings and send them to the wisdom-ocean palace of Vairocana above the wondrous enlightenment of Benevolent Kings prajñā. Next, ninth ground bodhisattvas of Benevolent Kings prajñā practice become Great Brahmā Kings of the third dhyāna of the upper realm. With the four unobstructed wisdoms of eloquent speech, they transform universally above the heavenly clouds, guiding all sentient beings and sending them to the Vairocana Tathāgata palace above the wondrous enlightenment of Benevolent Kings prajñā. Next, tenth ground bodhisattvas of Benevolent Kings prajñā practice become the Great Tranquility Heaven Kings with three eyes and eight arms—Vairocana Maheśvara Heaven of the fourth dhyāna of the upper realm. Becoming the life-spirit deities and ancestral teachers of all sentient beings, they personally proclaim the samādhi of principle's exhaustion, guiding all sentient beings and sending them to the inner-realization original palace above the wondrous enlightenment Buddha of the ultimate principle and source nature of Vairocana Tathāgata in Benevolent Kings prajñā. The protective deities of Benevolent Kings prajñā are the Four Great Heavenly Kings, Śakra, the Sixth Heaven Demon King, the Great Brahmā Heaven King lord of the three thousand worlds, and the three-eyed eight-armed Maheśvara Heaven at the summit of the form realm. Rising high in ten layers of upper and lower realms, they protect the countries of believers in the Benevolent Kings Prajñā Sutra. The efficacious benefits of protecting the nation and benefiting the people are because all the heavenly deities of the upper and lower realms, with Benevolent Kings prajñā being supremely excellent for one lifetime, are entirely protected by heavenly kings practicing Benevolent Kings prajñā. This is because of the inner-realization secret dharma of the Benevolent Kings. The oral instruction states: This is the secret dharma of the protective deities of the Benevolent Kings.
The matter of the secret dharma of the original first thought and final vajra thought of the Benevolent Kings Sutra
The Teaching and Transformation Chapter states: "The first thought-consciousness of sentient beings' consciousness differs from wood and stone. There are innately good and innately evil qualities. Evil
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becomes the basis of countless evil consciousnesses, and good becomes the basis of countless good consciousnesses. Between the initial first thought vajra and the final thought, ineffable and ineffable consciousnesses arise, becoming sentient beings and creating sentient beings. Illusory transformations 《Marginal note: [Investigation] The five characters "becoming sentient beings illusory transformations" should probably be the four characters "form and mind, and so forth"》 The six paths are illusory transformations. Illusory transformations see illusory transformations." 《Marginal note: Above》 Regarding the Teaching and Transformation Chapter of the Benevolent Kings Sutra stating that the first thought-consciousness of sentient beings differs from wood and stone, various schools since ancient times have raised doubts. If beginningless ignorance is beginningless, why establish an initial first thought of delusion? 《Marginal note: And so forth》 Śākyamuni's influence proclaims: "In the Great Perfect Enlightenment Sutra 《Marginal note: Within five thousand volumes》 Practice and Meaning Sutra that I explained, it states that beginningless illusory transformation ignorance is established above the Tathāgata's great perfect enlightenment. Original enlightenment is like gold ore. Within the ore there is gold. Within the ore of ignorance there is the golden nature of original enlightenment. This means that within the ore of all sentient beings' beginningless ignorance there is the golden nature of original enlightenment. Therefore it is called original enlightenment Tathāgata. Because it is called original enlightenment Tathāgata, establishing that original enlightenment emerges from the first thought of falsity is a skillful means to guide deluded sentient beings to return to the palace of original enlightenment. Original enlightenment is empty space; ignorance is the illusion of empty space. There is nothing to deceive. If you trust that empty space originally has no illusions of ignorance, then there is no arising of the first thought, no first thought, no vajra sutra 《Marginal note: [Investigation] "sutra" is probably "final"》 thought, no false thought, no sentient beings. Sentient beings are illusions and the three realms are illusions. When illusory sentient beings see illusory dharmas and think they receive illusory birth and death, this is due to the cataracts of false imagination. If all sentient beings do not remember illusory thoughts and do not arise them, they can immediately return to original enlightenment empty space." 《Marginal note: Above》 Thus, beginningless ignorance illusions and beginningless birth and death—knowing them as illusions and returning to empty space, one never again arises thoughts. Like in the Wonderful Dharma Sutra, the dragon daughter deeply realized that sin and merit have no master. Masterless empty space Buddha-nature—empty space Buddha-nature is the dharma-body, the dharma-body is Vairocana Tathāgata, so beginningless illusory ignorance is never permanently broken. Realizing and awakening to the universally pervading dharma-realm, the one great empty space Vairocana, throughout the endless future one does not arise illusory false thoughts and should return to the tenth ground Vairocana wisdom-ocean enlightenment palace above the original source wondrous
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enlightenment of Benevolent Kings prajñā. This is Śākyamuni's influence Benevolent Kings secret dharma.
The matter that the addressee assembly of the Benevolent Kings Sutra is King Prasenajit, Prasenajit being King Moonlight, a great expedient manifestation
The Teaching and Transformation Chapter states: "The Buddha told King Moonlight: 'In the past, during the time of Dragon Light King Buddha ten thousand kalpas ago, you were an entering and abiding bodhisattva. Now before me you give a great lion's roar.'" 《Marginal note: And so forth》 Thus the Benevolent Kings Prajñā Sutra has King Prasenajit (King Moonlight), lord of Śrāvastī in Eastern Jambudvīpa, as the originating assembly 《Marginal note: [Investigation] Below "assembly" probably missing the character "and"》 and addressee assembly. King Moonlight is an entering stage 《Marginal note: [Investigation] "stage" should probably be the character "abiding"》 bodhisattva. An entering stage 《Marginal note: [Investigation] "stage" should probably be "abiding"》 bodhisattva is a deep-stage bodhisattva. He is the father of Queen Śrīmālā, a great expedient manifestation of Avalokiteśvara for saving the world. Śākyamuni's influence 《Marginal note: And so forth》
Śākyamuni's Influence Benevolent Kings Sutra Secret Dharma Volume Three - Completed
Śākyamuni's Influence Benevolent Kings Sutra Secret Dharma Volume Four
Two Truths Chapter
In interpreting this chapter there are three sections. First, regarding the reason for coming: the above Teaching and Transformation Chapter taught and protected Buddha-fruit practice and transformed and protected ten-ground practice. Now comes conventional and ultimate two truths. Therefore, following the above Teaching and Transformation Chapter, the two truths come below. Next, interpreting the chapter name: ultimate truth is the principle of real truth; conventional truth is the principle of worldly truth. "Truth" means the meaning of clarity. Clear and bright like the sun, blind people cannot see it. Because the World-Honored One names it "truth," it is called the Two Truths Chapter. Next, entering the text for analytical interpretation: First, King Prasenajit questions the Buddha about the two truths. Second, the teaching master Śākyamuni answers about the two
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truths. Third, the Buddha explains illuminating the two truths within the ultimate meaning. Fourth, King Prasenajit again addresses the Buddha saying: "How do buddhas and bodhisattvas practice the characteristics of all dharmas without departing from letters?" Fifth, the World-Honored One proclaims that suchness letters are the mother of all buddhas' wisdom. Sixth, he shows the three truths dharma-realm as the path of buddhas' intrinsic pure nature. Seventh, he declares that the prajñā sutras explained by the seven buddhas have become the present Benevolent Kings Sutra. Eighth, he explains that the immeasurable inconceivable merits of liberation from upholding, reading, and reciting the Benevolent Kings Sutra. Ninth, the Benevolent Kings Prajñā Sutra's protection of countries and lands is like city walls and swords.
The secret matter of constantly illuminating the two truths within the ultimate meaning
The Two Truths Chapter of the Benevolent Kings Sutra 《Marginal note: [Investigation] Below "chapter" probably missing the character "states"》: "The Buddha told the great king: 'You have already asked about one meaning and two meanings before the seven buddhas of the past. I now explain the verse of the seven buddhas: Dharma-nature is originally without nature, ultimate meaning emptiness and suchness. Existence and non-existence are originally two, like the two horns of an ox. With illuminating understanding seeing no-two, the two truths are constantly not identical. With understanding mind seeing not-two, seeking two cannot be obtained. In understanding it is constantly one by itself; in truth it is constantly two by itself. Penetrating and reaching this no-two, one truly enters the ultimate meaning. Worldly truths arise as illusory transformations, like flowers in empty space. Illusory transformations see illusions 《Marginal note: [Investigation] Below "see" probably missing the two characters "illusion seeing"》, magicians see magical dharmas. In reality they are all non-existent. This is called the contemplation of all buddhas. The contemplation of bodhisattvas is also thus. Great king, bodhisattvas within the ultimate meaning constantly illuminate the two truths. Because bodhisattvas are empty, the two truths are empty space. When bodhisattvas have not yet become buddhas, they take bodhisattvas as afflictions. When bodhisattvas become buddhas, they take afflictions as bodhi. Why? Because in the ultimate meaning they are not two. Because all buddhas and tathāgatas, and even all dharmas, are suchness. Great king, existence and non-existence are worldly truth.'"