仁王護國般若經疏 3.4

3.4

問：王但請護國土因緣，佛何故先為說護佛因果耶？答：人情麁淺，妙理難知。王雖麁情唯請一，而佛麁妙俱施。又若但為說護國，國土安樂增長憍慢；今佛說出世因果，令其厭俗樂入真也。又索少是弟子之禮，賜多是為師之法。又索少表不貪，施多表不慳。又索少施多表慈導之志云云。「諦聽諦聽」下，三勸發三慧。諦聽令生聞慧，善思念之令生思慧，如法修行令生修慧云云。「時波斯匿王」下，四歡喜供養。王言善者，信順之辭也。大事因緣為茲出世，顯令眾生開示悟入佛之知見。《法華》以佛知見為大事，《涅槃》以佛性為大事，《維摩》、《思益》以不思議為大事，《華嚴》以法界為大事。今此般若以成佛因果為大事，名字雖別，其義一也。故《智論》「佛說般若，無央數眾生當續佛種」，是為大事。又《大品》云「須菩提白佛言：『世尊！般若為大事故起。』」龍樹釋云「能破眾生諸大煩惱，能與諸佛無上大法，名為大事。」散華表行因，成帳表得果，蓋眾表慈悲度物、蔭育群生云云。

Question: The king asked only about the causes and conditions for protecting the state; why did the Buddha first explain to him the causes and effects of protecting the Buddha? Answer: Human sentiments are coarse and shallow, whereas the wondrous principle is difficult to comprehend. Although the king, out of coarse sentiment, asked only for the one, the Buddha bestowed both the coarse and the wondrous. Furthermore, if he had only explained how to protect the state, the peace and happiness of the land would increase arrogance; now the Buddha speaks of supramundane causes and effects to cause him to weary of the mundane and delight in entering the real. Moreover, to request little is the etiquette of a disciple, while to bestow much is the standard for a master. Also, requesting little signifies non-greed, while bestowing much signifies non-stinginess. Furthermore, requesting little and bestowing much signifies the intention of compassionate guidance, and so forth. From "Listen attentively, listen attentively" onwards, third, is the exhortation to generate the three wisdoms: listening attentively causes the wisdom derived from hearing to arise; reflecting well on it causes the wisdom derived from reflection to arise; and practicing in accordance with the Dharma causes the wisdom derived from cultivation to arise, and so forth. From "Then King Prasenajit" onwards, fourth, is rejoicing and making offerings. The king saying "Excellent!" is an expression of faithful compliance. It was for this great matter of causes and conditions that [the Buddha] appeared in the world, explicitly causing sentient beings to open, reveal, awaken to, and enter into the Buddha's knowledge and vision. The Lotus Sūtra takes the Buddha's knowledge and vision as the great matter; the Nirvāṇa Sūtra takes the buddha-nature as the great matter; the Vimalakīrti and Viśeṣacintibrahma-paripṛcchā take the inconceivable as the great matter; the Avataṃsaka Sūtra takes the dharmadhātu as the great matter. Now this Prajñā takes the causes and effects of attaining buddhahood as the great matter: although the names differ, their meaning is one. Therefore the Treatise on the Great Perfection of Wisdom states: "When the Buddha expounds prajñā, incalculable sentient beings shall carry on the lineage of the buddhas"—this is the great matter. Again, the Pañcaviṃśatisāhasrikā states: "Subhūti said to the Buddha: 'World-Honoured One, prajñā arises for the sake of a great matter.'" Nāgārjuna explained: "Being able to destroy all great afflictions of sentient beings and being able to confer the supreme, great Dharma of all buddhas is called the great matter." Scattering flowers signifies practicing the causes; forming a canopy signifies attaining the fruit; covering the assembly signifies compassionately delivering beings and shading and nurturing all creatures, and so forth.