[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) › 5.37 # 仁王護國般若經疏 5.37 仁王護國般若經疏 5.37 - **Language:** Classical Chinese ### [5.37](https://indike.org/pramana/in.bauddha.taisho.1705.5.37) 正說有四，初三品明內護竟，今護國品是第二明外護也。國土有二：一世間，二乘凡夫；二出世間，十信至十地。賊有二：一外劫盜等、二內煩惱結使。護亦有二：一外，即百步鬼神；二內，所謂智慧。若內若外，悉是諸佛菩薩神鬼能護人之國土，故名護國品。約觀，觀生滅法護同居土，觀無生滅法護有餘土，觀無量法護果報土，觀無作法護寂光土。又百步鬼神護依報國，修行般若護正報國。又鬼神護護命等。「爾時佛告大王」下，品文為三：一誡聽勸持、二廣釋、三明眾得益。今初，文可解。「當國土欲亂」下，二廣釋護法。文三：一廣釋護法、二引古證今、三結示勸持。初文三：一護國、二護福、三護難。初文四：一護時、二護法、三護體、四顯所護難。今初也。以無難時王心不怖，有難方怖，故明時也。亦以實害為燒，未必火災之時。「當請百佛」下，二明護法。文三：初明福田、次明供養、後明說時。初文更三：一請賢聖。以實身難見，故置形像以表敬儀。「百比丘眾」下，二明聽眾。天、龍、人、鬼為四眾。又當機、結緣、發起、影嚮等四眾也。「七眾」者，出家五眾，比丘、比丘尼、沙彌、沙彌尼、式叉摩那。在家二眾，清信士、女也。「請百法師」下，三請師講說也。 > The correct teaching has four parts. The first three chapters fully explained the internal protection; now, this "Chapter on the Protection of the State" is the second part, which explains the external protection. There are two kinds of states: first, the mundane, referring to the two vehicles and ordinary beings; second, the supramundane, from the ten faiths to the ten stages. There are two kinds of thieves: first, external bandits and robbers; second, internal afflictions and fetters. Protection also has two aspects: first, the external, namely the spirits within a hundred paces; second, the internal, namely wisdom. Whether internal or external, all are the buddhas, bodhisattvas, spirits, and ghosts able to protect people's states; therefore it is named "Chapter on the Protection of the State." In terms of contemplation: contemplating the dharmas of arising and ceasing protects the land where ordinary and noble beings dwell together; contemplating the dharmas of neither arising nor ceasing protects the land of expedient means with remainder; contemplating the immeasurable dharmas protects the rewarded fruition land; contemplating the non-arising dharmas protects the Ever-Silent Light land. Furthermore, the spirits within a hundred paces protect the circumstantial reward state, while practicing prajñā protects the direct reward state. Moreover, spirits and ghosts protect \[the physical\] life, and so forth. From "At that time the Buddha addressed the great king" onward, the text of this chapter has three parts: first, admonishing them to listen and exhorting them to uphold it; second, broadly explaining; third, showing that the assembly gains benefits. As for the first, the text is readily understood. From "When a state is about to fall into disorder" onward, the second part broadly explains the method of protection. The text has three parts: first, broadly explaining the method of protection; second, citing the ancient to verify the present; third, concluding with an instruction that exhorts them to uphold it. The first part has three aspects: first, protecting the state; second, protecting blessings; third, protecting against calamities. The first aspect has four points: first, the time of protection; second, the method of protection; third, the essence of protection; fourth, revealing the calamities guarded against. This is the first point. Because when there is no calamity the king's mind is not afraid, and only when there is a calamity does he become afraid, the time is clarified. Also, actual harm is considered "burning," not necessarily only the time of a conflagration disaster. From "Should invite a hundred buddhas" onward, the second point clarifies the method of protection. The text has three parts: first, clarifying the field of merit; second, clarifying the offerings; third, clarifying the time of exposition. The first part further has three: first, inviting the worthy and noble ones. Because the actual body is difficult to see, statues are set up to express the ritual of reverence. From "The assembly of a hundred monks" onward, the second clarifies the listening assembly. Gods, dragons, humans, and ghosts constitute the four assemblies. Furthermore, they are the four assemblies of: those of suitable capacity, those forming a karmic affinity, those prompting the teaching, and those serving as an echoing presence. As for the "seven assemblies," these are the five monastic assemblies—monks, nuns, male novices, female novices, and probationers—and the two lay assemblies: pure-faith laymen and laywomen. From "Invite a hundred Dharma masters" onward, the third is inviting masters to preach and explain. > — English (machine translation) (machine translation) - [Previous: 5.36](https://indike.org/pramana/in.bauddha.taisho.1705.5.36) - [Next: 5.38](https://indike.org/pramana/in.bauddha.taisho.1705.5.38) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1705.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.5.37) — English, machine translation ## Linked texts (1) - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.3.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.5.37](https://indike.org/pramana/in.bauddha.taisho.1705.5.37) · Pramāṇa