仁王護國般若經疏 1.18

1.18

第四辨用。用者，力用也。有人云此經以內外二護為用。內護者，下文云「為諸菩薩說護佛果因緣、護十地行因緣。」言外護者，下文云「吾今為汝說護國因緣，令國土獲安，七難不起、災害不生，萬民安樂。」名外護也。此但得一俗一真，真又不定。通別圓皆有十地為護。何者？十地故不可全依。今以諸佛二智為力用，以諸如來皆以實智自照、權智照他。然此經有三種權實，通別雖有實智亦名為權，圓教雖復有權亦總稱實。以圓教是佛自行二智，照理即鑒機、鑒機即照理。如薩婆悉達彎祖王弓滿名為力，穿七鐵鼓貫一鐵圍山洞地徹水名為用。通別力用微弱，如凡人弓箭。何者？以通稟化他二智，或等照理不遍，或次第方知，不若圓教圓照圓證故以圓中二智為用也。即權智護同居、有餘、實報等國，令七難不起；實智護圓教四十二心之因果。經云「護十地行因緣」，此通約三教所行十地也云云。

Fourth, discerning the function: "Function" means efficacy and operation. Some say this sūtra takes inner and outer protection as its function. As for inner protection, the text below says: "Expounding for all bodhisattvas the causes and conditions of protecting the buddha-fruit, and the causes and conditions of protecting the practices of the daśabhūmi." As for outer protection, the text below says: "I now expound for you the causes and conditions of protecting the state, causing the land to obtain peace, the seven calamities not to arise, disasters not to be produced, and the myriad people to be peaceful and happy"—this is called outer protection. This captures only one mundane and one ultimate, and the ultimate is moreover undetermined, for the shared, distinctive, and perfect all have the daśabhūmi as protection. Why? Because the daśabhūmi cannot be wholly relied upon. Now we take the two wisdoms of all buddhas as the efficacy and operation, for all Tathāgatas illuminate themselves with ultimate wisdom and illuminate others with provisional wisdom. However, this sūtra has three kinds of provisional and ultimate: in the shared and distinctive, although there is ultimate wisdom, it is also called provisional; in the perfect teaching, although there is provisional, it is collectively called ultimate. This is because the perfect teaching is the two wisdoms of the Buddha's own practice: illuminating principle is discerning capacities, and discerning capacities is illuminating principle. It is like Sarvārthasiddha drawing his ancestral king's bow to the full, which is called "efficacy"; piercing seven iron drums, passing through an Iron Ring Mountain, and penetrating the earth to reach the water, which is called "operation." The efficacy and operation of the shared and distinctive are feeble, like an ordinary man's bow and arrow. Why? Because they commonly receive the two wisdoms for transforming others, or their illumination of principle is not universal, or they know it only sequentially; they are not like the perfect illumination and perfect realization of the perfect teaching. Therefore, the two wisdoms within the perfect are taken as the function. That is, provisional wisdom protects lands such as the land where ordinary and noble beings dwell together, the land of expedient means with remainder, and the land of true reward, causing the seven calamities not to arise; ultimate wisdom protects the causes and fruits of the forty-two minds of the perfect teaching. The sūtra says: "the causes and conditions of protecting the practices of the daśabhūmi"—this refers generally to the daśabhūmi practiced across the three teachings, and so forth.