[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) › 4.31 # 仁王護國般若經疏 4.31 仁王護國般若經疏 4.31 - **Language:** Classical Chinese ### [4.31](https://indike.org/pramana/in.bauddha.taisho.1705.4.31) 初人，三：前三行歎別相三寶、次兩行歎五忍、後一行歎一體三寶。初文三：佛、法、僧差別也。眾生及器二世間俱尊名「世尊」，引導匠成名「導師」。導師不同，有世間導師、出世導師。出世中有拙度、巧度、次第度、一心度等。「金剛體」歎法身也。「心行」下，二兩句嘆法寶。《淨名》云「心淨已度諸禪定」，此中云「寂滅」。《淨名》云「三轉法輪於大千，其輪本來常清淨」，此中云「心行寂滅轉法輪」，一句包之，義理不失。又初句嘆佛身業，次句嘆心業，次句嘆口業。又佛五事具足：一世尊，威德具足；二導師，智慧具足；三金剛體，法身具足；四心行寂滅，解脫具足；五轉法輪，化他具足云云。捷疾應機名「辨」。「八音」者，《梵摩喻經》云「一最好聲、二易了聲、三調和聲、四柔軟聲、五不誤聲、六不女聲、七尊重聲、八深遠聲。」「洪」者，大也。「時眾」下，三嘆僧寶。文中總前大眾天無出家法，今言「出家」者，約心說也。三乘共行十地，故云「成比丘眾菩薩行」也。又人身出家成比丘眾，天心出家行菩薩行也。「五忍功德」下，二別嘆五忍。「三賢十聖」是因位，名「忍中行」。佛居果地窮原盡理，名「能盡原」。又十四皆云正士者，即四十一地也。十地為十，住行向及等覺名為四，成十四大士。圓教十四聖人，皆以一心三觀諦了諸法名忍中行，毘盧遮那眾行休息名能盡原云云。「佛眾法海」下一行，三嘆一體三寶。佛是佛寶，眾是僧寶，法是法寶。包含如海、蘊積如藏，故「無量功德攝在其中」也。 > The first \[part, the six lines of general praise,\] has three \[sections\]: the first three lines praise the Triple Gem in distinct aspects; the next two lines praise the five patiences; the final line praises the Triple Gem in one single essence. The first text has three: the distinctions of Buddha, Dharma, and Saṅgha. He who is revered by both the sentient world and the vessel world is called "the World-Honoured One"; he who guides and shapes \[sentient beings\] is called "the Guide." Guides differ: there are worldly guides and world-transcending guides. Among world-transcending \[guides\], there are the clumsy deliverance, the skillful deliverance, the gradual deliverance, and the single-mind deliverance, and so forth. "Diamond body" praises the Dharmakāya. From "mental actions" downward, the next two lines praise the Dharma jewel. The Vimalakīrti Sūtra says: "The mind being purified, one has already crossed over all dhyānas"; here it says "quiescent." The Vimalakīrti Sūtra says: "Three times he turned the wheel of the Dharma in the great trichiliocosm; that wheel is originally always pure"; here it says: "With mental actions quiescent, he turns the wheel of the Dharma"—a single line encompasses it, without losing the doctrinal meaning. Furthermore, the first line praises the Buddha's bodily karma, the next line praises the mental karma, and the next line praises the vocal karma. Moreover, the Buddha is replete with five things: first, the World-Honoured One, replete with awe-inspiring virtue; second, the Guide, replete with wisdom; third, the diamond body, replete with the Dharmakāya; fourth, mental actions quiescent, replete with liberation; fifth, turning the wheel of the Dharma, replete with transforming others; and so on. Swiftly responding to capacities is called "eloquence." As for "eight voices," the Brahmāyu Sūtra states: "First, the most excellent sound; second, the easily understood sound; third, the harmonious sound; fourth, the gentle sound; fifth, the unerring sound; sixth, the non-feminine sound; seventh, the dignified sound; eighth, the profound sound." "Resounding" (hong) means vast. From "the assembly of the time" downward, the third praises the Saṅgha jewel. In the text, summarizing the preceding great assembly, devas have no method of leaving household life; now, speaking of "leaving household life," it is explained in terms of the mind. The three vehicles jointly practice the ten stages, hence it says: "constituting the assembly of bhikṣus practicing the bodhisattva path." Furthermore, bodily leaving household life as humans constitutes the assembly of bhikṣus; mentally leaving household life as devas practices the bodhisattva path. From "the merits of the five patiences" downward, the second separately praises the five patiences. The "three ranks of worthies and ten sages" are the causal positions, called "practices within patience." The Buddha dwells in the resultant position, plumbing the origin and exhausting the principle, called "able to exhaust the origin." Furthermore, that all fourteen are called superior beings refers to the forty-one stages. Taking the ten bhūmis as ten, and the abodes, practices, dedications, and equal awakening as four, they constitute the fourteen great beings. The fourteen sages of the perfect teaching all clearly discern all phenomena through the threefold contemplation in a single mind, which is called "practices within patience"; Vairocana's cessation of manifold practices is called "able to exhaust the origin," and so forth. The one line from "the ocean of the Buddha's assembly and the Dharma" downward, third, praises the Triple Gem in one single essence. The Buddha is the Buddha jewel, the assembly is the Saṅgha jewel, and the Dharma is the Dharma jewel. Containing all like an ocean and accumulating all like a treasury, "immeasurable merits are gathered within it." > — English (machine translation) (machine translation) - [Previous: 4.30](https://indike.org/pramana/in.bauddha.taisho.1705.4.30) - [Next: 4.32](https://indike.org/pramana/in.bauddha.taisho.1705.4.32) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1705.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.4.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.4.31](https://indike.org/pramana/in.bauddha.taisho.1705.4.31) · Pramāṇa