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】
覺十二因緣觀￣モ夢幻耶。又菩薩六波羅蜜夢幻耶。又佛
果地萬法夢幻耶。　答然。世諦之邊皆同夢幻。是故我大
圓覺修多羅行義經說言。佛土如＿二空花＿一亂起亂滅。　重問。
聲聞緣覺菩薩佛同夢幻者。何故世尊勸＿二聲聞緣覺菩薩
佛聖行＿一耶。　答。聲聞緣覺菩薩佛四聖行皆同夢幻￣ナレトモ
善夢善幻。善幻￣ナレハ夢幻￣ナレトモ安樂夢也。安樂幻也。是故
三世諸佛勸＿レ見＿二善安樂夢＿一。　重問。世諦皆同夢幻￣ナラハ大山
夢耶。大海幻耶。若爾三千世界。巍巍日日有。漫漫夜夜
有。何說＿二大山大海皆夢幻＿一耶。　答仁王說言。劫燒終訖。乾
坤洞然。須彌巨海。都爲灰揚。形無常主。神無常家。形神尚
離。豈有國耶。《割書：已｜上》然則三千世間￣モ大劫￣ノ三災￣ニハ天￣ニ七日出￣テ。
無間地獄￣ヨリ大火災燃上。野山木一切衆生業火燃出。天
地明燃須彌山成＿レ灰。四大海枯竭金輪際￣ヨリ大火燃上。三
千世界皆悉成＿レ燼成＿レ灰後。三千界成＿二虛空＿一成＿二夢幻＿一。是故
三界六道皆悉世諦。世諦同是夢幻￣ナレハ不＿レ可＿レ留夢幻之栖。
早歸＿二眞諦法性虛空之法界空＿一。入＿二仁王經所＿レ仰妙覺佛上
十地最頂毘盧遮那智海藏宮＿一者。七佛說仁王經祕密藏

【右頁下段】
也《割書：已｜上》已上釋尊影響仁王經二諦品祕密灌頂。日本不＿レ知
勝事也。諸宗不＿レ知勝事也。誰知＿三釋尊再出世重說＿二仁王
經＿一。可＿レ祕可＿レ祕。可＿レ崇可＿レ崇。出＿二世諦夢中＿一。入＿二眞諦覺宮＿一。覺
宮者虛空法界宮毘盧遮那智海本■【(宮)】也。頓證菩提飛道也。
釋尊影響仁王經祕法第四卷　畢

釋尊影響仁王經祕法第五卷
　　　護國品
將＿レ釋＿二此品＿一有＿二來意釋名入文判釋三意＿一。初來意者。上二
諦品眞諦法性￣ハ能守護内證。世諦￣ハ國土所守護外用。故
次＿二 上二諦品＿一 下護國品來。　次釋＿二品名＿一。護國品者護＿二所居
國土＿一護＿二能居衆＿一。護＿二能居衆衆＿一生成佛。仁王般若威力守＿二-
護國土世間＿一。令＿レ悟＿二衆生世間＿一利生方便￣ナレハ名＿二護國品＿一。
第三入文判釋者。護國品有＿二多受段＿一。《割書：[考]受段二｜字疑寫誤》一者世尊
明＿二國土欲＿一レ亂。二者明＿二護國土＿一。五者昔讀此式。《割書：[考]五者至式｜六字其意不》
《割書：通疑寫｜護歟》三者正￣ク明＿二國土亂相＿一。四者正明＿二護國土＿一。五者昔天
帝釋從＿二 人間頂生王＿一 上＿二忉利天＿一欲＿レ滅＿二其國＿一。帝釋講＿二-說般

【左頁上段】
若經＿一頂生王卽退＿二-墮人間＿一。六者往昔斑足王受＿二外道羅
陀師敎＿一。取＿二千王頭＿一欲＿レ祭＿二塚神＿一。捉＿二普明王＿一。普明王講＿二仁
王經＿一。斑足王聽＿二仁王經＿一得＿二空三昧＿一。九百九十九王亦聞＿二
仁王法＿一。皆證＿二 三空門＿一。卽時斑足王歸＿二-敬仁王經＿一之餘。放＿二
一千人國王＿一。皆還＿二本國＿一令＿レ講＿二仁王經＿一。守＿二-護國土＿一者雖＿二
分明＿一。釋尊斯時得＿二聞品益＿一。若干大衆多《割書：[考]多下疑｜脫字歟》如＿二經
說＿一。
　　　國土亂起仁王般若靜＿二國土＿一理事
經云。國土亂時先鬼神亂。鬼神亂故萬民亂。天地恠異一
切諸難。講＿二-讀仁王般若＿一。非＿レ護＿二國土＿一還招＿二 一切福＿一事。
抑國土亂由＿二何故＿一耶。又靜＿二國土亂＿一 一切經仁王般若經
宰￣リ《割書：玉》。其守護者尤不審處。天台窟座＿レ巖釋尊影響。智顗禪
師奉＿レ問＿二其故＿一。釋尊告言。一切衆生心穢國土穢。一切衆生
心淨國土淨。然則衆生心亂國土亂。衆生心理￣レハ國理。衆
生亂者十惡五逆等心亂。轉輪聖王出世勸＿二-化國土衆生＿一
令＿レ修＿二 十善業道＿一國土靜￣ニ理￣マリ草木枝葉￣マテ逆風無＿レ亂。惡王
出世。國土衆《割書：[考]衆下恐｜脫生字》犯＿二 十善業＿一造＿二 十惡業＿一。殺生偸盜邪婬

【左頁下段】
妄語惡口兩舌貪嗔邪見。天神地神龍神等惡＿二-恚衆生＿一害＿二
能居衆生＿一。荒＿二所居國土＿一。應＿レ知衆生心如＿二畫師＿一。染＿二己心
筆＿一書＿二國土世間畫＿一。是故成劫之初。一切衆生心共造￣ノ山。
大海唯深湛￣ヘ一切衆生心共湛￣ノ海。是以國土衆生心亂。所
居國隨亂。衆生心荒國土隨荒。《割書：已｜上》祕事也。智顗重白。何
故一切經中靜＿二國土亂＿一守＿二-護國土＿一。仁王般若經獨宰耶。
釋尊告言。理＿二國土亂＿一仁王般若獨宰。國土亂者衆生念
亂。衆生念亂迷＿二般若＿一故。般若觀＿レ空虛空無＿レ亂。然則虛空
者無＿二 十惡＿一。又虛空無＿二 五逆＿一。又虛空無＿二 八萬四千塵勞門
妄念＿一是故無＿レ殺＿二￣モ虛空￣ニハ＿一無＿下向＿二虛空＿一殺生罪＿上。無＿レ盜＿二虛空＿一。
無＿下向＿二虛空＿一偸盜罪＿上。又無＿下向＿二虛空＿一邪婬罪＿上。又無＿下向＿二虛空＿一
妄語罪＿上。又無＿下穢＿二《割書：[考]穢｜恐向》虛空＿一綺語罪￣スル罪＿上。《割書：[考]罪恐｜寫剩》又無＿下向＿二
虛空＿一兩舌離間語罪＿上。又無＿下虛空＿一嗔者＿上。又無＿下向＿二虛空＿一
邪見者＿上。是故向＿二仁王經虛空＿一無＿二 十惡業道念亂。無＿二國土
亂＿一。無＿二國土亂＿一國土理。又無＿下虛空爲＿レ父殺逆罪＿上。又無＿下虛
空爲＿レ母殺逆罪＿上。又無＿下虛空爲＿二羅漢＿一殺逆罪＿上。又無＿下虛空
爲＿二佛身＿一出血罪＿上。又無＿下虛空爲＿レ僧破＿二虛空和合＿一逆罪＿上。世

現代語訳

【右頁上段】
覚の十二因縁観も夢幻なのか。また菩薩の六波羅蜜も夢幻なのか。また仏果地の万法も夢幻なのか。」答える、「然り。世諦の方面では皆同じく夢幻である。是故に我が大円覚修多羅行義経に説いて言う、『仏土は空花の如く乱れ起こり乱れ滅する』と。」重ねて問う、「声聞・縁覚・菩薩・仏が同じく夢幻なら、何故世尊は声聞・縁覚・菩薩・仏の聖行を勧めるのか。」答える、「声聞・縁覚・菩薩・仏の四聖行は皆同じく夢幻であるが、善夢・善幻である。善幻であれば夢幻であっても安楽夢である。安楽幻である。是故に三世諸仏は善き安楽夢を見ることを勧める。」重ねて問う、「世諦が皆同じく夢幻なら、大山は夢か。大海は幻か。若しそうなら三千世界は巍々として日々有り、漫々として夜々有るのに、何故大山大海は皆夢幻と説くのか。」答える、「仁王経に説いて言う、『劫火燃え終わり、乾坤洞然たり。須弥・巨海、都て灰となりて揚がる。形に常主無く、神に常家無し。形神なお離る、どうして国が有ろうか』」《割書：以上》然れば三千世間も大劫の三災には天に七日出て、無間地獄より大火災が燃え上がる。野山木一切衆生の業火が燃え出る。天地明らかに燃えて須弥山は灰となる。四大海は枯渇し金輪際より大火が燃え上がる。三千世界が皆悉く燼となり灰となった後、三千界は虚空となり夢幻となる。是故に三界六道は皆悉く世諦であり、世諦は同じくこれ夢幻であるから、夢幻の住処に留まることはできない。早く真諦法性虚空の法界空に帰り、仁王経の仰ぐ妙覚仏上の十地最頂毘盧遮那智海蔵宮に入るべし」とは、七仏説仁王経の秘密蔵

【右頁下段】
である》《割書：以上》以上は釈尊影響仁王経二諦品の秘密灌頂である。日本では知られていない勝事である。諸宗でも知られていない勝事である。誰が釈尊の再出世で仁王経を重ねて説くことを知ろうか。秘すべし秘すべし。崇むべし崇むべし。世諦の夢中を出て、真諦の覚宮に入れ。覚宮とは虚空法界宮毘盧遮那智海本宮である。頓証菩提の飛道である。
釈尊影響仁王経秘法第四巻　終

釈尊影響仁王経秘法第五巻
　　　護国品
この品を釈するのに来意・釈名・入文判釈の三意がある。初めの来意は、上の二諦品で真諦法性は内証を能く守護し、世諦は国土の所守護の外用であることを示した。故に上の二諦品に次いで下の護国品が来る。次に品名を釈す。護国品とは所居の国土を護り、能居の衆を護る。能居の衆を護ることで衆生が成仏する。仁王般若の威力で国土世間を守護し、衆生世間を悟らしめる利生方便であるから護国品と名づける。第三の入文判釈では、護国品には多くの受段がある。《割書：[考]受段二字は写誤か》一つは世尊が国土の乱れようとすることを明かす。二つは国土を護ることを明かす。五つは昔この式を読む。《割書：[考]五者至式六字其意不通疑写護歟》三つは正しく国土の乱相を明かす。四つは正しく国土を護ることを明かす。五つは昔帝釈天が人間の頂生王から忉利天に上がって其の国を滅ぼそうとした。帝釈が般

【左頁上段】
若経を講説すると頂生王は即座に人間界に退堕した。六つは往昔斑足王が外道の羅陀師の教えを受けて、千王の頭を取って塚神に祭ろうとした。普明王を捕らえた。普明王が仁王経を講ずると、斑足王は仁王経を聴いて空三昧を得た。九百九十九王もまた仁王法を聞き、皆三空門を証した。即時に斑足王は仁王経に帰敬し、一千人の国王を放ち、皆本国に還らせて仁王経を講じさせ、国土を守護したことは分明であるが、釈尊はこの時聞品の益を得た。若干の大衆は多く経説の如くである。

　　　国土乱起仁王般若静国土の理事
経に云う、「国土乱れる時、先ず鬼神乱る。鬼神乱るる故に万民乱る。天地怪異一切諸難あり。仁王般若を講読すれば、国土を護らずとも還って一切福を招く」と。そもそも国土の乱れはどうして起こるのか。また国土の乱れを静めるには一切経中で仁王般若経が宰領する。その守護は尤も不審な処である。天台窟で岩に座す釈尊の影響に、智顗禅師がその故を問い奉った。釈尊が告げて言う、「一切衆生の心が穢れれば国土が穢れ、一切衆生の心が浄ければ国土が浄い。然れば衆生の心が乱れれば国土が乱れ、衆生の心が理まれば国が理まる。衆生の乱れとは十悪五逆等の心の乱れである。転輪聖王が出世して国土の衆生を勧化し、十善業道を修めさせれば国土は静かに理まり、草木の枝葉まで逆風に乱れることが無い。悪王が出世すれば、国土の衆生は十善業を犯し十悪業を造る。殺生・偸盗・邪淫・

【左頁下段】
妄語・悪口・両舌・貪・瞋・邪見である。天神・地神・龍神等は衆生を悪恚し、能居の衆生を害し、所居の国土を荒らす。知るべし、衆生の心は画師の如く、己心の筆を染めて国土世間の画を書く。是故に成劫の初めに一切衆生の心が共に造った山、大海は唯深く湛え、一切衆生の心が共に湛えた海である。是を以って国土の衆生の心が乱れれば、所居の国も随って乱れ、衆生の心が荒れれば国土も随って荒れる。》《割書：以上》秘事である。智顗が重ねて申す、「何故一切経中で国土の乱れを静め国土を守護するのに、仁王般若経が独り宰領するのか。」釈尊が告げて言う、「国土の乱れを理めるには仁王般若が独り宰領する。国土の乱れとは衆生の念の乱れである。衆生の念が乱れて般若に迷う故である。般若は空を観じ、虚空には乱れが無い。然れば虚空には十悪が無い。また虚空には五逆が無い。また虚空には八万四千塵労門の妄念が無い。是故に虚空には殺すこともなく、虚空に向かって殺生罪を犯すこともない。虚空を盗むことはなく、虚空に向かって偸盗罪を犯すこともない。また虚空に向かって邪淫罪を犯すこともない。また虚空に向かって妄語罪を犯すこともない。また虚空を穢して綺語罪を犯すこともない。《割書：[考]罪は恐らく写剰》また虚空に向かって両舌離間語罪を犯すこともない。また虚空に瞋る者は無い。また虚空に向かって邪見を持つ者は無い。是故に仁王経の虚空に向かえば十悪業道の念の乱れが無く、国土の乱れが無い。国土の乱れが無ければ国土は理まる。また虚空を父として殺す逆罪も無い。また虚空を母として殺す逆罪も無い。また虚空を羅漢として殺す逆罪も無い。また虚空を仏身として出血させる罪も無い。また虚空を僧として虚空の和合を破る逆罪も無い。世

英語訳

【Right page, upper section】
Is the twelve-link dependent origination contemplation of enlightenment also dream-illusion? Are the bodhisattva's six perfections also dream-illusion? Are the myriad dharmas of the Buddha's fruition ground also dream-illusion?" Answer: "Yes. On the side of conventional truth, they are all equally dream-illusions. Therefore, my Great Perfect Enlightenment Sutra of Practice and Meaning explains: 'Buddha-lands arise and perish in disorder like flowers in empty space.'" Asking again: "If śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas are all equally dream-illusions, why does the World-Honored One recommend the holy practices of śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas?" Answer: "The four holy practices of śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas are all equally dream-illusions, but they are good dreams and good illusions. Being good illusions, though they are dream-illusions, they are peaceful dreams. They are peaceful illusions. Therefore, the buddhas of the three times recommend seeing good, peaceful dreams." Asking again: "If conventional truth is all equally dream-illusion, are great mountains dreams? Are great oceans illusions? If so, the three-thousand-fold world exists majestically day by day and vastly night by night—why do you explain that great mountains and great oceans are all dream-illusions?" Answer: "The Benevolent Kings Sutra explains: 'When the kalpa fire finishes burning, heaven and earth are ablaze throughout. Mount Sumeru and the vast oceans all become ash that rises up. Form has no permanent master, spirit has no permanent home. Even form and spirit separate—how could there be countries?'" 《Marginal note: Above》 Thus, even the three-thousand-fold world, during the three disasters of the great kalpa, seven suns appear in the sky, and great fire disasters blaze up from the Uninterrupted Hell. The karmic fires of all sentient beings in fields, mountains, and forests blaze forth. Heaven and earth burn brightly and Mount Sumeru becomes ash. The four great oceans dry up and great fires blaze up from the golden wheel foundation. After the three-thousand-fold world all becomes cinders and ash, the three-thousand realms become empty space and dream-illusions. Therefore, the three realms and six paths are all conventional truth, and conventional truth being equally dream-illusion, one cannot remain in the dwelling place of dream-illusions. One should quickly return to the dharma-realm emptiness of ultimate truth dharma-nature emptiness and enter the palace of Vairocana's wisdom-ocean treasury at the supreme peak of the ten grounds above the wondrous enlightenment Buddha revered in the Benevolent Kings Sutra"—this is the secret treasury

【Right page, lower section】
of the seven buddhas explaining the Benevolent Kings Sutra》《Marginal note: Above》 The above is the secret initiation of Śākyamuni's influence on the Two Truths Chapter of the Benevolent Kings Sutra. This is a supreme matter unknown in Japan. This is a supreme matter unknown among the various schools. Who would know that Śākyamuni reappeared in the world to explain the Benevolent Kings Sutra again? It should be kept secret, should be kept secret. It should be revered, should be revered. Exit from the dream of conventional truth and enter the palace of awakening of ultimate truth. The palace of awakening is the original palace of the empty space dharma-realm palace of Vairocana's wisdom-ocean. It is the swift path of sudden realization of bodhi.
Śākyamuni's Influence on the Secret Dharma of the Benevolent Kings Sutra, Volume 4 - Complete

Śākyamuni's Influence on the Secret Dharma of the Benevolent Kings Sutra, Volume 5
　　　Chapter on Protecting the Country
In explaining this chapter, there are three aspects: coming intention, explanation of the name, and textual analysis and interpretation. First, the coming intention: In the previous Two Truths Chapter, ultimate truth dharma-nature protects inner realization, while conventional truth protects the external function of the country as the protected. Therefore, following the previous Two Truths Chapter comes the Chapter on Protecting the Country below. Next, explaining the chapter name: The Chapter on Protecting the Country protects the country where beings dwell and protects the beings who dwell there. By protecting the beings who dwell there, sentient beings achieve buddhahood. The威力 of Benevolent Kings Prajñā guards and protects the world of countries and causes awakening in the world of sentient beings—this skillful means for benefiting beings is called the Chapter on Protecting the Country. Third, textual analysis and interpretation: The Chapter on Protecting the Country has many reception sections. 《Marginal note: [Investigation] The two characters "reception section" are probably copying errors》 First, the World-Honored One clarifies that countries are about to fall into disorder. Second, he clarifies protecting countries. Fifth, in the past this method was read. 《Marginal note: [Investigation] From "fifth" to "method" - six characters whose meaning is unclear, probably copying errors》 Third, he properly clarifies the signs of national disorder. Fourth, he properly clarifies protecting countries. Fifth, in the past, Indra ascended from the human Cakravartin King to Trayastriṃśa Heaven wanting to destroy that country. When Indra lectured on the Prajñā

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Sutra, the Cakravartin King immediately fell back to the human realm. Sixth, in ancient times King Kalmāṣapāda received the teaching of the heretical teacher Raudra and wanted to take the heads of a thousand kings to sacrifice to a tomb deity. He captured King Puṇyaraśmi. When King Puṇyaraśmi lectured on the Benevolent Kings Sutra, King Kalmāṣapāda listened to the Benevolent Kings Sutra and attained the samādhi of emptiness. The 999 kings also heard the Benevolent Kings Dharma and all realized the three gates of emptiness. Immediately King Kalmāṣapāda paid respect to the Benevolent Kings Sutra and released the thousand kings, all returning to their original countries to lecture on the Benevolent Kings Sutra and protect their countries. Though this protection of countries is clear, at that time Śākyamuni obtained the benefit of hearing this chapter. Various great assemblies, as many as explained in the sutra.

　　　The Principle and Practice of National Disorder Arising and Benevolent Kings Prajñā Calming the Country
The sutra says: "When countries are in disorder, first the spirits and demons are in disorder. Because spirits and demons are in disorder, all people are in disorder. With strange phenomena in heaven and earth and all kinds of difficulties, lecturing and reading Benevolent Kings Prajñā, even without protecting the country, still attracts all good fortune." But why does national disorder arise? Also, for calming national disorder, among all sutras the Benevolent Kings Prajñā Sutra takes the lead. This protection is a particularly puzzling matter. In the Tiantai cave, sitting on rocks, Śākyamuni's influence appeared, and Zen Master Zhiyi respectfully asked about this reason. Śākyamuni declared: "When the minds of all sentient beings are defiled, the country is defiled; when the minds of all sentient beings are pure, the country is pure. Thus when sentient beings' minds are disordered, the country is disordered; when sentient beings' minds are ordered, the country is ordered. Sentient beings' disorder means the mental disorder of the ten evils, five grave sins, etc. When a wheel-turning sage king appears in the world and guides and transforms the country's sentient beings, causing them to cultivate the ten good karmic paths, the country becomes calm and ordered, and even the branches and leaves of plants and trees are not disturbed by contrary winds. When an evil king appears in the world, the country's sentient beings violate the ten good karmas and create the ten evil karmas: killing, stealing, sexual misconduct,

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false speech, harsh speech, divisive speech, greed, hatred, and wrong views. The heavenly spirits, earth spirits, dragon spirits, etc., become angry at sentient beings, harm the dwelling sentient beings, and devastate the countries where they dwell. Know that sentient beings' minds are like painters—they dip the brush of their own minds and paint the picture of the country and world. Therefore, at the beginning of the formation kalpa, the mountains created jointly by the minds of all sentient beings, and the great ocean that is only deep and clear, is the ocean jointly made clear by the minds of all sentient beings. Thus when the minds of sentient beings in countries are disordered, the countries where they dwell also become disordered accordingly; when sentient beings' minds become wild, the countries also become wild accordingly."》《Marginal note: Above》 This is a secret matter. Zhiyi again addressed him: "Why is it that among all sutras, for calming national disorder and protecting countries, only the Benevolent Kings Prajñā Sutra takes the lead?" Śākyamuni declared: "For ordering national disorder, Benevolent Kings Prajñā alone takes the lead. National disorder is the disorder of sentient beings' thoughts. Sentient beings' thoughts become disordered and lost regarding prajñā. Prajñā contemplates emptiness, and empty space has no disorder. Thus empty space has no ten evils. Also empty space has no five grave sins. Also empty space has no false thoughts of the 84,000 gates of worldly troubles. Therefore there is no killing in empty space, no committing killing sins toward empty space. There is no stealing from empty space, no committing theft sins toward empty space. Also no committing sexual misconduct sins toward empty space. Also no committing false speech sins toward empty space. Also no defiling empty space and committing frivolous speech sins. 《Marginal note: [Investigation] "sins" is probably redundantly copied》 Also no committing divisive speech sins toward empty space. Also there is no one who hates empty space. Also there is no one who holds wrong views toward empty space. Therefore, turning toward the empty space of the Benevolent Kings Sutra, there is no disorder of thoughts of the ten evil karmic paths, and no national disorder. Without national disorder, countries become ordered. Also there is no sin of patricide with empty space as father. Also there is no sin of matricide with empty space as mother. Also there is no sin of killing an arhat with empty space as arhat. Also there is no sin of drawing blood from a buddha's body with empty space as buddha body. Also there is no sin of schism with empty space as saṅgha breaking the harmony of empty space. The world