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】
三諦＿一攝＿二 一切法＿一。空諦色諦心諦故。我說＿三 一切法不＿レ出＿二
三諦＿一。《割書：已｜上》然則仁王經二諦品眞俗二諦。過去七佛大事
也。一切衆生無始流＿二-轉生死＿一。不＿レ悟＿二眞諦＿一不＿レ知＿二俗諦＿一
夢幻故。自＿レ古諸師。南三北七龍象雖＿レ多。於＿二仁王經二
諦品＿一。未＿レ得＿二佛意＿一。天台山石上花頂峯。陳大建七年秋九
月廿五日夜。天台智顗禪師降＿二第六天魔王＿一已。明星
漸出。其長丈六。頂戴＿二金光＿一。神僧虛空影響。漠￣ト見￣レハ敎主
釋尊。以＿二大梵加被音＿一告云。汝今降＿二-伏第六天魔王＿一。昔
我釋迦牟尼佛成道降＿二-伏魔王＿一外。未＿レ有＿下降＿二-伏天魔波
旬＿一者＿上。汝今應＿レ爲＿レ勇。歎已卽說＿二仁王眞俗二諦＿一。其影響
釋尊說言。過去七佛出世大事￣ハ眞俗二諦。何以故世
諦有＿二第六天魔王＿一。眞諦無＿レ有＿二第六天魔王＿一。又世諦有＿レ流＿二-
轉生死＿一。然則世諦夢也。眞諦覺也。夢＿二-見種種無事＿一夢
覺空。流轉生死皆是妄想之夢也。第六天魔王妄想之
夢也。妄想之夢醒無＿二流轉生死之煩＿一。無＿二魔王波旬之怖＿一。
而衆生執夢想夢不＿レ知＿二眞諦覺＿一。多爲＿二魔王＿一被＿レ誑。慳亂
容＿レ哀。如＿レ斯衆生皆世諦幻魔被＿レ誑。汝今悟＿二眞諦之法性＿一。

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還降＿二-伏天魔＿一。故爲＿二讚歎＿一。《割書：[考]歎下恐｜有脫字》常在＿二靈山不毁之宮＿一遙
影響。《割書：云云》　于＿レ時智顗白言。世諦有＿二 天魔＿一。眞諦夢＿二 天魔＿一。又
世諦有＿二流轉生死＿一。眞諦無＿二流轉生死＿一。衆生慇懃演說。釋
尊言。善哉善哉諦聽諦聽。過去七佛出世大事￣ハ二諦。二諦
我仁王經二諦品爲＿二波斯匿月光王＿一。諦聽諦聽善思念之。
誠說＿二 七佛偈＿一。擧＿レ要而說＿二世諦夢中眞諦夢覺＿一。復夢中衆
生不＿レ知＿二覺事＿一。是故見＿レ夢。乃往過去。我釋迦菩薩文殊諍＿二-
論二諦＿一。俱墮＿二黑繩地獄＿一。粟散凡夫諍＿二-論二諦廿二箇疑＿一。俱
不＿レ解＿二佛意＿一輪＿二-廻生死＿一。然則重重自問重重自答。窮＿レ源盡＿レ
性令＿三 一切衆生解＿二 二諦＿一。覺＿二生死長夜之夢＿一。　自問有＿二世
諦＿一耶。　自答我說七佛偈言。世諦幻化￣ヨリ起。譬如＿二虛空華＿一。
幻化見＿二幻化＿一。衆生名＿二幻師＿一。幻師見＿二幻法＿一。諦實則皆無。名
爲＿二諸佛觀＿一。《割書：已｜上》然世諦夢幻。世諦空華。世諦實務。是仁王
經說二諦品偈。　重問。若爾世諦夢幻流轉生死皆夢耶。
答然。流轉生死夢幻。　重問。若爾朝有＿二生衆生＿一。夕有＿二死衆
生＿一。皆夢幻耶。　答然。朝生衆生夢也。夕死衆生亦夢。
重問。有＿二生衆生＿一實有＿二死衆生＿一。何說＿二夢幻＿一耶。　答。汝嚝劫

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多生受＿二幾生＿一耶。又受＿二幾死＿一耶。恆沙非＿レ譬塵數非＿レ比。而
嚝生形折＿二微塵＿一散＿二虛空＿一。多生死骸摧＿二微塵＿一散＿二虛空＿一。今
無＿二 三世＿一尋＿二嚝劫生＿一。不＿レ可＿レ有＿二 十方￣ニ求￣トモ多生死＿一。不＿レ可＿レ有
故嚝劫多生￣ノ生死皆成＿レ夢。　重問。若現在世￣ノ生￣ハ實生
非＿レ夢。又今生￣ノ死￣ハ實死非＿レ夢。何說＿二現在生死夢＿一耶。　答
今生￣ノ生￣モ歌羅濫初￣ヨリ虛空二渧滴￣シテ神栖＿二 二渧中＿一。爲＿二受＿レ
生初＿一。虛空無＿レ生二渧無＿レ生神無＿二常家＿一無＿レ生。是故今生￣ノ
生￣モ圍＿二虛空＿一爲＿二已生＿一虛空￣ノ空生。虛空￣ノ空生￣ナレハ今生￣ノ
生￣モ夢幻。又今生￣ノ死￣モ死￣ナレハ摧＿二微塵＿一散＿二虛空＿一故夢幻。
重問。若爾未來永永輪廻生死皆悉無耶。　答然￣ナリ。未來
永永輪廻生死皆悉夢幻。　重問。若爾何故諸佛說＿レ可＿レ怖＿二
未來永永輪廻生死＿一耶。　答。生死長夜衆生見＿二夢想惡夢＿一
容＿レ懼。諸佛哀＿レ此敎￣ヘテ驚＿レ莫＿レ見＿二未來永永輪廻惡夢＿一。　重
問。若爾未來永永順生滅順後業。百千生乃至無量劫定
業不＿レ朽感＿二未來無窮生死果報＿一 三世諸佛定說￣クニ。何說＿二
未來永永輪廻生死夢幻＿一耶。　答。決定業￣モ畢竟空大
乘￣ニハ虛空￣ニ定故。我昔普賢觀經說云。我心自空。罪福無＿レ
主。一切業障海￣ハ皆從＿二妄想＿一生。若欲＿二懺悔＿一者端坐思＿二實

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相＿一。然則定業無＿レ主。無＿レ主無＿レ生。無生￣ノ懺悔風前￣ニハ定業￣ノ
迷雲￣モ皆散無＿レ得。　重問。若爾未來永永輪廻生死皆悉
夢幻爲＿二未來衆生＿一慇懃重說。　答。未來永永輪廻生死￣モ
尋＿レ今無＿二東西南北＿一。又無＿二 四維上下＿一。唯在＿二衆生夢想中＿一。一
切衆生￣ハ妄想中￣ニ一切衆生夢想夢幻。　重問。世諦三界
六道皆悉無幻者。地獄道刀山劒樹夢耶。鑊湯猛火幻￣ナリヤ
若地獄道夢幻￣ニシテ無￣ク者。何故世尊諸經說＿二 地獄應＿一レ恐耶。
答。汝嚝劫多生幾墮＿二 地獄＿一。然嚝劫怖叫地獄劒山￣ハ昔壊
劫摧￣ケテ成＿二微塵＿一散＿二虛空＿一。又地獄鑊湯猛煙￣モ昔壊劫摧成＿二
微塵＿一散＿二虛空＿一。嚝劫多生地獄道￣ノ刀山劒樹皆夢。又地獄
道鑊湯猛煙悉幻。　重問。世諦輪廻生死皆悉夢幻者。飢
饉城餓鬼道輪廻生死夢耶。　答然也。嚝劫多生之間幾
墮＿二餓鬼道＿一。又幾墮＿二互￣ニ相食￣フ畜生道＿一。又幾墮＿二合戦鬪諍
修羅道＿一耶。又幾八苦人道輪廻耶。又幾五衰天道輪廻耶。
而仁王經說＿二 三界皆悉夢幻＿一。嚝劫多生￣ハ受捨。六道之骸
四生之形皆朽成＿二微塵刹那＿一。《割書：[考]那恐｜土歟》歸＿二虛空＿一悉爲＿レ夢空。
重問。若爾世諦皆悉夢幻者。聲聞四諦觀￣モ夢幻耶。又緣

現代語訳

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三諦で一切法を摂取する。空諦・色諦・心諦の故である。我は一切法は三諦を出ないと説く。」《割書：以上》然れば仁王経二諦品の真俗二諦は過去七仏の大事である。一切衆生は無始より生死に流転し、真諦を悟らず俗諦を知らないのは夢幻の故である。古来諸師、南三北七の龍象は多いといえども、仁王経二諦品において、未だ仏意を得ていない。天台山石上花頂峰、陳の大建七年秋九月二十五日夜、天台智顗禅師が第六天魔王を降伏した後、明星が次第に出現した。その長さは丈六、頂に金光を戴いていた。神僧が虚空に影響として現れ、漠然と見ると教主釈尊であった。大梵の加被の音で告げて云う、「汝は今第六天魔王を降伏した。昔我が釈迦牟尼仏が成道して魔王を降伏した外には、天魔波旬を降伏した者はいなかった。汝は今勇猛であるべきである。」と歎じて、即ち仁王真俗二諦を説いた。その影響釈尊が説いて言う、「過去七仏出世の大事は真俗二諦である。何故かと言えば、世諦には第六天魔王が有り、真諦には第六天魔王が無いからである。また世諦には流転生死が有る。然れば世諦は夢であり、真諦は覚である。夢に種々無事を見るが、夢覚めれば空である。流転生死は皆これ妄想の夢である。第六天魔王も妄想の夢である。妄想の夢が醒めれば流転生死の煩いが無く、魔王波旬の怖れも無い。而るに衆生は夢に執着し夢を想い、真諦の覚を知らない。多く魔王に誑かされ、慳貪に乱れて哀れである。このような衆生は皆世諦の幻魔に誑かされている。汝は今真諦の法性を悟り、

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また天魔を降伏したのである。故に讃嘆する。」《割書：[考]嘆の下に恐らく脱字あり》常に霊山不毀の宮にあって遙かに影響する。《割書：云云》その時智顗が申し上げて言った、「世諦には天魔が有り、真諦には天魔の夢がある。また世諦には流転生死が有り、真諦には流転生死が無い。」衆生のために懇切に演説した。釈尊が言う、「善哉善哉、諦らかに聴け諦らかに聴け。過去七仏出世の大事は二諦である。二諦を我が仁王経二諦品で波斯匿月光王のために説く。諦らかに聴け諦らかに聴け、善く思念せよ。誠に七仏の偈を説く。要を挙げて世諦夢中と真諦夢覚を説く。また夢中の衆生は覚の事を知らない。是故に夢を見る。往昔過去に、我が釈迦菩薩と文殊が二諦を諍論し、俱に黒縄地獄に堕ちた。粟散の凡夫が二諦の二十二箇の疑いを諍論したが、俱に仏意を解せず生死に輪廻した。然れば重々自ら問い重々自ら答え、源を窮め性を尽くして一切衆生をして二諦を解せしめ、生死長夜の夢を覚らせる。自ら問う、世諦が有るのか。自ら答える、我が説いた七仏の偈に言う、『世諦は幻化より起こる。譬えば虚空の華の如し。幻化が幻化を見る。衆生を幻師と名づける。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。』」《割書：以上》然れば世諦は夢幻、世諦は空華、世諦は実無である。これが仁王経説二諦品の偈である。重ねて問う、「若しそうなら世諦の夢幻、流転生死は皆夢なのか。」答える、「然り。流転生死は夢幻である。」重ねて問う、「若しそうなら朝に生ある衆生有り、夕べに死ある衆生有り、皆夢幻なのか。」答える、「然り。朝生の衆生は夢であり、夕死の衆生も亦夢である。」重ねて問う、「生ある衆生が実に有り、死ある衆生が実に有るのに、何故夢幻と説くのか。」答える、「汝は曠劫

【左頁上段】
の多生でいくつの生を受けたか。また幾つの死を受けたか。恒沙も譬えにならず塵数も比較にならない。而して曠劫の生の形は微塵に砕けて虚空に散った。多生の死骸は微塵に摧けて虚空に散った。今三世を尋ねても曠劫の生は無く、十方に求めても多生の死は有り得ない。有り得ない故に曠劫多生の生死は皆夢となる。」重ねて問う、「若し現在世の生は実生で夢ではない。また今生の死は実死で夢ではない。何故現在の生死を夢と説くのか。」答える、「今生の生も歌羅濫（胎内）の初めより虚空に二滴が滴り、神がその二滴中に栖んで受生の初めとなる。虚空には生が無く、二滴には生が無く、神には常家が無く生が無い。是故に今生の生も虚空を囲んで已生となし、虚空の空生である。虚空の空生であれば今生の生も夢幻である。また今生の死も死であれば微塵に摧けて虚空に散る故に夢幻である。」重ねて問う、「若しそうなら未来永劫の輪廻生死は皆悉く無いのか。」答える、「然りである。未来永劫の輪廻生死は皆悉く夢幻である。」重ねて問う、「若しそうなら何故諸仏は未来永劫の輪廻生死を怖るべきと説くのか。」答える、「生死長夜の衆生が夢想の悪夢を見て恐れる。諸仏はこれを哀れんで教え驚かせ、未来永劫輪廻の悪夢を見るなと言う。」重ねて問う、「若しそうなら未来永劫順生滅順後業、百千生乃至無量劫の定業は朽ちず、未来無窮の生死果報を感ずると三世諸仏が定説するのに、何故未来永劫輪廻生死を夢幻と説くのか。」答える、「決定業も畢竟空の大乗では虚空に定まる故である。我が昔の普賢観経の説に云う、『我が心自ら空なり。罪福に主無し。一切業障海は皆妄想より生ず。若し懺悔せんと欲する者は端坐して実

【左頁下段】
相を思え。』然れば定業は主が無い。主が無ければ生が無い。無生の懺悔の風の前には定業の迷雲も皆散って得ることが無い。」重ねて問う、「若しそうなら未来永劫輪廻生死が皆悉く夢幻であることを未来の衆生のために懇切に重ねて説け。」答える、「未来永劫輪廻生死も今を尋ねれば東西南北が無い。また四維上下も無い。ただ衆生の夢想中にあるのみ。一切衆生は妄想中に一切衆生を夢想し夢幻とする。」重ねて問う、「世諦の三界六道が皆悉く無幻なら、地獄道の刀山剣樹は夢か。鑊湯猛火は幻か。若し地獄道が夢幻にして無いなら、何故世尊は諸経で地獄を恐るべしと説くのか。」答える、「汝は曠劫多生で幾度地獄に堕ちたか。然るに曠劫の怖叫地獄の剣山は昔壊劫に摧けて微塵となり虚空に散った。また地獄の鑊湯猛煙も昔壊劫に摧けて微塵となり虚空に散った。曠劫多生の地獄道の刀山剣樹は皆夢である。また地獄道の鑊湯猛煙は悉く幻である。」重ねて問う、「世諦の輪廻生死が皆悉く夢幻なら、飢饉城の餓鬼道の輪廻生死は夢か。」答える、「然りである。曠劫多生の間に幾度餓鬼道に堕ちたか。また幾度互いに相食む畜生道に堕ちたか。また幾度合戦闘諍の修羅道に堕ちたか。また幾度八苦の人道に輪廻したか。また幾度五衰の天道に輪廻したか。而して仁王経は三界皆悉く夢幻と説く。曠劫多生は受捨し、六道の骸と四生の形は皆朽ちて微塵刹那《割書：[考]那は恐らく土か》となり虚空に帰して悉く夢空となる。」重ねて問う、「若しそうなら世諦が皆悉く夢幻なら、声聞の四諦観も夢幻か。また縁

英語訳

【Right page, upper section】
encompasses all dharmas with the three truths. Because of the truth of emptiness, the truth of form, and the truth of mind. I explain that all dharmas do not go beyond the three truths." 《Marginal note: Above》 Thus, the conventional and ultimate two truths of the Two Truths Chapter of the Benevolent Kings Sutra are the great matter of the past seven buddhas. All sentient beings have been flowing and turning in birth and death since beginningless time, not awakening to ultimate truth and not knowing conventional truth because of dream illusions. Since ancient times, though there have been many dragon-elephants among the teachers—three in the south and seven in the north—regarding the Two Truths Chapter of the Benevolent Kings Sutra, they have not yet attained the Buddha's intention. At Stone-Top Flower Peak of Mount Tiantai, on the night of the 25th day of the ninth month of autumn in the seventh year of Dajian of the Chen dynasty, after Zen Master Zhiyi of Tiantai subdued the Sixth Heaven Demon King, the morning star gradually appeared. Its length was sixteen feet, wearing golden light on its crown. A divine monk appeared as an influence in empty space, and looking vaguely, it was the teaching master Śākyamuni. With the voice of great brahma blessing, he proclaimed: "You have now subdued the Sixth Heaven Demon King. Since I, Śākyamuni Buddha, subdued the demon king upon attaining enlightenment in the past, there has been no one who has subdued the heavenly demon Pāpīyān. You should now be courageous." After praising, he immediately explained the conventional and ultimate two truths of the Benevolent Kings. That influence of Śākyamuni explained: "The great matter of the past seven buddhas' appearance in the world is the conventional and ultimate two truths. Why? Because in conventional truth there is the Sixth Heaven Demon King, but in ultimate truth there is no Sixth Heaven Demon King. Also, in conventional truth there is flowing and turning in birth and death. Thus conventional truth is dream, and ultimate truth is awakening. In dreams one sees various meaningless things, but when the dream awakens, it is empty. Flowing and turning in birth and death are all dreams of false imagination. The Sixth Heaven Demon King is also a dream of false imagination. When the dream of false imagination awakens, there are no troubles of flowing and turning in birth and death, and no fear of the demon king Pāpīyān. However, sentient beings cling to dreams and imagine dreams, not knowing the awakening of ultimate truth. Many are deceived by demon kings, disturbed by greed and pitiable. Such sentient beings are all deceived by the illusory demons of conventional truth. You have now awakened to the dharma-nature of ultimate truth and

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have again subdued the heavenly demons. Therefore I praise you." 《Marginal note: [Investigation] There are probably missing characters after "praise"》 Constantly abiding in the indestructible palace of Vulture Peak, I cast my influence from afar. 《Marginal note: And so forth》 At that time Zhiyi addressed him saying: "In conventional truth there are heavenly demons; in ultimate truth there are dreams of heavenly demons. Also, in conventional truth there is flowing and turning in birth and death; in ultimate truth there is no flowing and turning in birth and death." He earnestly expounded for sentient beings. Śākyamuni said: "Excellent, excellent! Listen carefully, listen carefully! The great matter of the past seven buddhas' appearance in the world is the two truths. I explain the two truths in the Two Truths Chapter of my Benevolent Kings Sutra for King Prasenajit Moonlight. Listen carefully, listen carefully, think well upon it. I truly explain the verse of the seven buddhas. Presenting the essential point, I explain conventional truth as dream and ultimate truth as dream-awakening. Moreover, sentient beings in dreams do not know the matter of awakening. Therefore they see dreams. In the distant past, I as Śākyamuni Bodhisattva and Mañjuśrī debated the two truths and both fell into the Black Rope Hell. Ordinary beings like scattered millet debated twenty-two doubts about the two truths, but none understood the Buddha's intention and all turned in birth and death. Thus, repeatedly questioning oneself and repeatedly answering oneself, exhausting the source and completing the nature, I cause all sentient beings to understand the two truths and awaken from the dream of the long night of birth and death. Self-questioning: Are there conventional truths? Self-answering: In the verse of the seven buddhas that I explained, it says: 'Conventional truths arise from illusory transformations, like flowers in empty space. Illusory transformations see illusory transformations. Sentient beings are called illusory magicians. Illusory magicians see illusory dharmas. In reality they are all non-existent. This is called the contemplation of all buddhas.'" 《Marginal note: Above》 Thus conventional truth is dream-illusion, conventional truth is empty flowers, conventional truth is truly nothing. This is the verse of the Two Truths Chapter explained in the Benevolent Kings Sutra. Asking again: "If so, are the dream-illusions of conventional truth and the flowing and turning in birth and death all dreams?" Answer: "Yes. Flowing and turning in birth and death are dream-illusions." Asking again: "If so, there are sentient beings born in the morning and sentient beings who die in the evening—are they all dream-illusions?" Answer: "Yes. Sentient beings born in the morning are dreams, and sentient beings who die in the evening are also dreams." Asking again: "There really are sentient beings who are born and there really are sentient beings who die—why do you explain them as dream-illusions?" Answer: "Throughout vast kalpas

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and many births, how many births have you received? How many deaths have you received? The sands of the Ganges are no comparison, and particles of dust are no analogy. Yet the forms of births throughout vast kalpas have been crushed to fine dust and scattered in empty space. The corpses of many births and deaths have been crushed to fine dust and scattered in empty space. Now searching through the three times, there are no births from vast kalpas; seeking throughout the ten directions, there cannot be the many births and deaths. Because they cannot exist, the births and deaths of vast kalpas and many births all become dreams." Asking again: "If the birth of the present world is real birth, not dream, and the death of this life is real death, not dream, why do you explain present birth and death as dreams?" Answer: "The birth of this life also begins when two drops drip into empty space from the beginning of the embryonic stage (kalala), and the spirit dwells in those two drops as the beginning of receiving birth. Empty space has no birth, the two drops have no birth, the spirit has no permanent home and no birth. Therefore, the birth of this life also encircles empty space to become 'already born'—it is the empty birth of empty space. If it is the empty birth of empty space, then the birth of this life is also dream-illusion. Also, the death of this life, being death, is crushed to fine dust and scattered in empty space, so it is dream-illusion." Asking again: "If so, are the future eternal cycles of birth and death all completely non-existent?" Answer: "Yes. The future eternal cycles of birth and death are all completely dream-illusions." Asking again: "If so, why do the buddhas explain that one should fear future eternal cycles of birth and death?" Answer: "Sentient beings in the long night of birth and death see nightmare dreams of false imagination and become fearful. The buddhas take pity on this and teach them, startling them not to see the nightmares of future eternal cycles." Asking again: "If so, the future eternal sequential birth-death sequential subsequent karma, the fixed karma of hundreds of thousands of births up to immeasurable kalpas that does not decay, bringing about the karmic results of future endless birth and death—the buddhas of the three times definitively explain this. Why do you explain future eternal cycles of birth and death as dream-illusions?" Answer: "Even fixed karma, in the Mahāyāna of ultimate emptiness, is fixed in empty space. In my former Samantabhadra Contemplation Sutra, it explains: 'My mind is naturally empty. Sin and merit have no master. All seas of karmic obstacles arise from false imagination. If one wishes to repent, sit upright and contemplate true

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characteristics.'" Thus fixed karma has no master. Without a master there is no birth. Before the wind of birthless repentance, even the deluding clouds of fixed karma all scatter and cannot be grasped." Asking again: "If so, earnestly explain again for future sentient beings that future eternal cycles of birth and death are all completely dream-illusions." Answer: "Future eternal cycles of birth and death also, searching from now, have no east, west, south, or north. Also no four intermediate directions, above, or below. They exist only in the dream-imagination of sentient beings. All sentient beings, in false imagination, dream-imagine all sentient beings as dream-illusions." Asking again: "If the three realms and six paths of conventional truth are all completely non-illusory, are the sword mountains and blade trees of the hell realm dreams? Are the boiling cauldrons and fierce fires illusions? If the hell realm is dream-illusion and non-existent, why does the World-Honored One explain in various sutras that one should fear hell?" Answer: "Throughout vast kalpas and many births, how many times have you fallen into hell? Yet the sword mountains of the fearful screaming hells of vast kalpas were crushed during past destruction kalpas, becoming fine dust scattered in empty space. Also, the boiling cauldrons and fierce smoke of hell were crushed during past destruction kalpas, becoming fine dust scattered in empty space. The sword mountains and blade trees of hell realms throughout vast kalpas and many births are all dreams. Also, the boiling cauldrons and fierce smoke of hell realms are all illusions." Asking again: "If the cycles of birth and death in conventional truth are all completely dream-illusions, are the cycles of birth and death in the hungry ghost realm of famine cities dreams?" Answer: "Yes. Throughout vast kalpas and many births, how many times have you fallen into the hungry ghost realm? How many times have you fallen into the animal realm where beings devour each other? How many times have you fallen into the asura realm of battles and conflicts? How many times have you cycled through the human realm of eight sufferings? How many times have you cycled through the heaven realm of five declines? The Benevolent Kings Sutra explains that the three realms are all completely dream-illusions. Throughout vast kalpas and many births there has been receiving and abandoning; the corpses of the six paths and the forms of the four births all decay, becoming fine dust moments 《Marginal note: [Investigation] "moments" is probably "lands"》 and returning to empty space, all becoming dream-emptiness." Asking again: "If so, if conventional truth is all completely dream-illusion, is the four noble truths contemplation of śrāvakas also dream-illusion? Also, is causation-