仁王護國般若經疏 2.54

2.54

「時十六」下，第三問眾不決。文有二：一問、二眾不決。初文二：先舉處歎德、二明次第舉問。初文三：一明處。依《大論》憍薩羅國主波斯匿王，今言舍衛，或云舍婆提城。《善見律》云「舍衛者是人名。往古有王名為舍衛，見地好立以為國，因居其地。從人得名，名舍衛也。」「波斯匿王」下，二舉名。有云：王姓月，聞法之後更立光名。「德行十地」下，三歎德。十地、六度、道品，多是通教也。信三寶及戒不壞，名四不壞淨也。「行摩訶衍化」者，以大乘治國也。「次第問居士」下，二次第舉問。先問俗眾，寶是寶積，蓋是月蓋，法是法財，淨名是維摩詰也；次問聲聞；後問菩薩云云。「無能答者」下，二眾所不決云云。「時波斯匿王」下，第三覺悟如來。文三：一明此土設樂覺悟如來、二他方、三共設。今初文二：一三類設樂，謂月光、梵天、欲天；二聲動世界，先一佛世界、次十方世界云云。「彼他方」下，二明他方。文二：一來集、二作樂。初中先明四方、次列六方。「作樂亦然」者，二明作樂也云云。「復共作」下，三共設樂。亦是前佛現瑞明能應，今時設樂明有感，即覺悟如來也云云。

From "Then the sixteen" onward is, third, asking the assembly without resolution. The text has two parts: first, the inquiry; second, the assembly's lack of resolution. The first text has two parts: first, citing the place and praising the virtues; second, clarifying the sequential inquiry. The first text has three parts: first, clarifying the place. According to the Great Treatise, the king of the state of Kośala was King Prasenajit; here it says Śrāvastī, also called the city of Śarāvatī. The Samantapāsādikā says: "'Śrāvastī' is a person's name. In antiquity there was a king named Śrāvasta; seeing that the land was fine, he established it as a kingdom and dwelt in that land. Taking its name from the person, it was named Śrāvastī." From "King Prasenajit" onward is, second, citing the name. Some say: the king's clan was Moon; after hearing the Dharma, he additionally established the name Radiance. From "his virtuous practices of the daśabhūmi" onward is, third, praising the virtues. The daśabhūmi, six pāramitās, and factors of awakening mostly belong to the shared teaching. Unwavering faith in the Three Jewels and precepts is named the four unwavering purities. "Practicing Mahāyāna to transform" means governing the state through the Mahāyāna. From "in sequence asked the householders" onward is, second, the sequential inquiry. First he asked the lay assembly: Jewel is Ratnarāśi, Umbrella is Candraprabha, Dharma is Dharmadhana, and Pure Name is Vimalakīrti; next he asked the śrāvakas; and lastly he asked the bodhisattvas, and so forth. From "None could answer" onward is, second, the assembly's lack of resolution, and so forth. From "At that time King Prasenajit" onward is, thirdly, awakening the Tathāgata. The text has three parts: first, clarifying the offering of music in this land to awaken the Tathāgata; second, in other lands; third, jointly offering it. The first text has two parts: first, three classes offering music, namely moonlight, the Brahma heaven, and the desire heaven; second, the sound shaking the world: first, one Buddha-world; next, the worlds of the ten directions, and so forth. From "Those other directions" onward is, second, clarifying other lands. The text has two parts: first, assembling; second, performing music. In the first, he first clarifies the four directions, and next lists the six directions. "The performing of music was also thus" is, second, clarifying the performance of music, and so forth. From "Again they jointly made" onward is, third, jointly offering music. This also means: earlier, the Buddha manifesting signs showed the capacity to respond; now, the offering of music at this time shows there is a stimulus, which is awakening the Tathāgata, and so forth.