[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705) › 1.8 # 仁王護國般若經疏 1.8 仁王護國般若經疏 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1705.1.8) 「仁王」下，明所說之法。施恩布德故名為「仁」，統化自在故稱為「王」。仁王是能護，國土是所護，由仁王以道治國故也。若望般若，般若是能護，仁王是所護，以持般若故仁王安隱。若以王能傳法，則王是能護，般若是所護也。又仁者忍也，聞善不即喜、聞惡不即怒，能含忍於善惡，故云忍也。王者統也，四方歸統故也。此因緣釋。約教則見諸法生，知生是實；見諸法滅，滅則是空，空則六塵等國不動不轉故。三界結盡則王安隱，此二乘所得名為仁王。三藏意也。於凡聖同居土而得自在，若觀諸法色即是空，不生不滅如幻如化，三界煩惱一時頓斷，住於界外化城之中，生已度想、生安隱想，則是三乘之人共行十地，能護方便有餘化城之國各得稱王。此通教意。若觀諸法空即是色，色無邊故般若等法亦復無邊，雖復無邊而與心不相妨礙，如函大蓋大。而無邊之法在一心中，一一法中具諸佛法，從於初地乃至妙覺，分分圓滿住蓮華臺，不動不轉能動能轉，即十地菩薩住檀等六各各為王。此別教意也。若觀諸法本來不生、今則無滅，雖無生滅，生滅宛然，雙照雙亡契乎中道廣大如法界、究竟若虛空，即從初住乃至佛地，四十二心分分明證中道之理，住常寂光各得稱王。此圓教意也。又三藏中，羅漢支佛煩惱盡故得仁王，菩薩及果向忍見思未盡但名王不名仁也，通教佛地別教妙覺圓教極果各是仁王。當教自有優劣，若非仁則是王也。若約本迹，即三教之仁王為迹，圓教之仁王為本。分論本迹，則圓教十行能為別教之本，通教佛地即是別教之迹，三藏二乘復是通教中本，展轉當教各有本迹云云。觀心者，觀生滅法，見色是有析之至空，心於色上而得自在，此生滅觀心仁王也。觀色即是空、空色自在，此無生觀心仁王也。若觀空即是色，次第而入中道正觀，此無量觀心仁王也。若觀色空空色不二而二、二而無二，雙照雙亡，此是實相一心三觀、三觀一心，如彼天目不縱不橫而得自在，此圓教觀心仁王也。我今聖主道化無方，子育蒼生仁恩普洽，恒以三觀安隱色心，迹尚叵窮，本誠難究矣。 > From 'Benevolent King' onward clarifies the Dharma that is spoken. Bestowing benevolence and spreading virtue is called 'benevolence'; unified governance with mastery is called 'king'. The benevolent king is the protector; the state is what is protected. This is because the benevolent king governs the state by means of the Way. In relation to prajñā, prajñā is the protector, and the benevolent king is what is protected, because by upholding prajñā, the benevolent king enjoys peace and security. If viewed from the perspective that the king can transmit the Dharma, then the king is the protector, and prajñā is what is protected. Furthermore, 'benevolent' (ren) means 'forbearing' (ren): hearing good, he does not immediately rejoice; hearing evil, he does not immediately anger; because he can bear with both good and evil, he is said to be forbearing. 'King' means to unify, because the four quarters turn to his unification. This is the explanation according to causes and conditions. In terms of the teachings, seeing phenomena arise, one knows that arising is real; seeing phenomena cease, cessation is then emptiness; because of emptiness, the states of the six sensory objects and the rest remain unmoved and unturned. When the bondages of the three realms are exhausted, the king enjoys peace and security; this attainment of the two vehicles is called the 'benevolent king'. This is the intent of the Tripiṭaka teaching. One attains mastery within the land where ordinary and noble beings dwell together. If one contemplates that the form of phenomena is itself emptiness, unarisen and unceasing, like an illusion and like an apparition, the afflictions of the three realms are severed all at once, and one dwells within the conjured city outside the realms; conceiving that one has already crossed over and conceiving peace and security, these are the practitioners of the three vehicles who together practice the ten stages, able to protect the state of the conjured city of expedient means with remainder, each obtaining the title of 'king'. This is the intent of the shared teaching. If one contemplates that the emptiness of phenomena is itself form, because form is boundless, the dharmas such as prajñā are also boundless; although boundless, they do not obstruct the mind, just as a large lid fits a large box. Yet boundless dharmas reside in a single mind, and each single dharma contains all buddha-dharmas; from the initial stage up to wondrous awakening, one is progressively perfected, dwelling upon the lotus pedestal, unmoved and unturned yet capable of moving and turning; these are the bodhisattvas of the daśabhūmi who abide in the six \[pāramitās\] such as dāna, each becoming a king. This is the intent of the distinctive teaching. If one contemplates that phenomena are originally unarisen and now non-ceasing; though free of arising and cessation, arising and cessation are distinctly manifest; illuminated simultaneously and extinguished simultaneously, one accords with the Middle Way, vast as the dharmadhātu and ultimate as empty space; from the initial abode up to the Buddha stage, through forty-two minds, one progressively and clearly realizes the principle of the Middle Way, dwelling in the Ever-Silent Light, each obtaining the title of 'king'. This is the intent of the perfect teaching. Furthermore, in the Tripiṭaka teaching, because the afflictions of the arhats and pratyekabuddhas are exhausted, they attain the status of benevolent king, whereas bodhisattvas and those in the stages of fruits and directions of forbearance who have not yet exhausted the afflictions of view and thought are only called 'kings' and not 'benevolent'; the Buddha stage of the shared teaching, wondrous awakening of the distinctive teaching, and the ultimate fruit of the perfect teaching are each benevolent kings. Within each teaching, there is naturally superiority and inferiority; if not benevolent, then they are merely kings. In terms of original and trace, the benevolent kings of the three teachings are the traces, while the benevolent king of the perfect teaching is the origin. Analyzing origin and trace in stages: the ten practices of the perfect teaching serve as the origin for the distinctive teaching; the Buddha stage of the shared teaching is the trace of the distinctive teaching; and the two vehicles of the Tripiṭaka teaching are the origin within the shared teaching. Thus, evolving progressively, each teaching has its own origin and traces, and so forth. As for contemplation of mind: contemplating the phenomena of arising and cessation, one sees that form exists, analyzes it until emptiness, and the mind attains mastery over form; this is the benevolent king of the mind contemplation on arising and cessation. Contemplating that form is itself emptiness, with mastery over both emptiness and form; this is the benevolent king of the mind contemplation on non-arising. If one contemplates that emptiness is itself form, sequentially entering the correct contemplation of the Middle Way; this is the benevolent king of the mind contemplation on the immeasurable. If one contemplates that form and emptiness, emptiness and form, are non-dual yet dual, dual yet non-dual, simultaneously illuminated and simultaneously extinguished; this is the dharmatā threefold contemplation in a single mind and a single mind in the threefold contemplation; like the vertical eye of Maheśvara, neither horizontal nor vertical, attaining mastery; this is the benevolent king of the mind contemplation of the perfect teaching. Our present sage ruler's transformation through the Way is measureless; nurturing the multitude of living beings like children, his benevolent grace extends everywhere; constantly using the three contemplations to bring peace and security to body and mind, his traces are beyond fathoming, and his origin is truly difficult to fathom. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1705.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1705.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1705.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.1.8](https://indike.org/pramana/in.bauddha.taisho.1705.1.8) · Pramāṇa