仁王護國般若經疏 5.89

5.89

「佛告波斯匿王」下，第二付王受持。文四：一讚用勸持、二讚名勸持、三釋勸所由、四稱名付囑。初文二：一略歎、二廣歎。初文更四：一舉滅勸持。「一切國土」下，二明般若之力。「是故付囑」下，三釋付囑所以。以無王威力故，故不付囑也。「汝當受持」下，四別付月光也。「大王吾今所化」下，第二廣歎勸持。文二：初標除難福生、二問答分別。今初，文可解。「云何為七難」下，二問答分別。先問，可解。「日月失度」下，二答。七難為七：第一日月失度難，謂時節變易多飢饉，數量變易多刀兵，色相變易多疫病也。「二十八」下，二星宿失度難也。「大火燒國」下，三災火難也。「大水漂沒」下，四雨水變異難也。「大風吹殺萬姓」下，五惡風難也。「天地國土」下，六亢陽難也。「四方賊來」下，七惡賊難也。並如文可見。「大王是般若」下，第二讚名勸持。文二：先讚名勝、後勸供養。初中辨三般若。「心識之本」即實相般若；「王之父母」即觀照般若，以能生王慧解心故；下六名即文字般若也。「佛告大王」下，二勸供養。文二：先示供養法、後別明行住供養。初中皆言九者，九表眾生苦，幡者標顯行得勝，明九苦之內建解脫勝幡也。「九色花」表九苦眾生行般若因也。青黃赤白黑五塵花，地水火風四大花也。「二丈」表二諦，「十燈」表十善功德，各以般若展轉相資，成千智慧。「高五丈」明照五道也。「九玉箱」表九苦居清淨為法器。「九玉巾」表九苦居眾生得般若巾。「案」者平，喻實相般若。「以經置上」者，文字能令實理顯也。「七寶」者，表七方便人皆為人寶也。「若王行時」下，二別明行住供養，先明行供養。「若王住時」下，是明住供養也。「大王我今五眼」下，三釋勸所由。文二：初明王福盡，文可解。「大王若未來世」下，二明來世利益。文三：一舉數，可解。「一金剛吼菩薩」下，二別釋，可見。「是五大士」下，三結釋也。「大王吾今三寶」下，四稱名付囑。文三：初總明付囑，可解。「憍薩羅國」下，二稱名。「如是一切」下，三結勸。

From "The Buddha told King Prasenajit" onward is the second [section], entrusting [the teaching] to the king to accept and uphold. The text has four [parts]: first, praising its function to exhort upholding; second, praising its name to exhort upholding; third, explaining the reason for the exhortation; and fourth, calling [them] by name to entrust it. The first part has two [subparts]: first, a brief praise; and second, an extensive praise. The first subpart has further four: first, adducing extinction to exhort upholding. From "all realms" onward is second, clarifying the power of prajñā. From "therefore I entrust" onward is third, explaining the reason for entrusting; because [others] lack the majesty and power of a king, it is not entrusted [to them]. From "You should accept and uphold" onward is fourth, specifically entrusting it to Candralekha. From "Great King, those whom I now transform" onward is the second, an extensive praise to exhort upholding. The text has two [sections]: first, indicating the elimination of disasters and the arising of blessings; and second, questions and answers to distinguish them. Now regarding the first, the text can be understood. From "What are the seven disasters?" onward is second, the questions and answers to distinguish them. First comes the question, which can be understood. From "The sun and moon lose their degrees" onward is second, the answer. The seven disasters constitute seven: first, the disaster of the sun and moon losing their degrees, meaning that when seasons and divisions change, there is much famine; when numbers and measures change, there is much warfare; and when colours and forms change, there is much pestilence. From "The twenty-eight" onward is second, the disaster of the lunar lodges losing their degrees. From "Great fires burn the realm" onward is third, the disaster of calamitous fires. From "Great waters drift and drown" onward is fourth, the disaster of abnormal rains and waters. From "Great winds blow and kill myriad commoners" onward is fifth, the disaster of vicious winds. From "Heaven, earth, and the realms" onward is sixth, the disaster of extreme drought. From "Robbers come from the four quarters" onward is seventh, the disaster of vicious bandits. All can be understood from the text. From "Great King, this prajñā" onward is the second [part], praising its name to exhort upholding. The text has two: first, praising the superiority of its names; and later, exhorting offerings. In the first, the three prajñās are distinguished. "The root of mental consciousness" is prajñā as the real mark; "the parents of the king" is prajñā as contemplative illumination, because it can give birth to the king's mind of wise understanding; the following six names are prajñā as written words. From "The Buddha told the Great King" onward is second, exhorting offerings. The text has two: first, showing the method of offering; and later, specifically clarifying offerings when travelling and when dwelling. In the first, where it consistently speaks of nine, nine represents the sufferings of sentient beings; banners signify the superior attainments of practice, clarifying that within the nine sufferings the superior banner of liberation is erected. "Flowers of nine colours" represent sentient beings of the nine sufferings practicing the cause of prajñā. Blue, yellow, red, white, and black are flowers of the five sense-objects; earth, water, fire, and wind are flowers of the four great elements. "Two zhang" represents the two truths; "ten lamps" represent the merits of the ten virtues; each successively assists the other with prajñā, completing a thousandfold wisdom. "Five zhang high" clarifies illuminating the five destinies. "Nine jade cases" represent that dwelling in the nine sufferings becomes pure, serving as vessels of the Dharma. "Nine jade cloths" represent sentient beings dwelling in the nine sufferings obtaining the cloth of prajñā. A "table" is level, an analogy for prajñā as the real mark. "Placing the sūtra on top" means that written words can cause the real principle to be manifested. "Seven jewels" represent that the practitioners of the seven expedients are all human treasures. From "When the king travels" onward is second, specifically clarifying offerings when travelling and when dwelling; first, it clarifies offerings when travelling. From "When the king dwells" onward, this clarifies offerings when dwelling. From "Great King, I now with the five eyes" onward is third, explaining the reason for the exhortation. The text has two: first, clarifying that the king's blessings are exhausted, the text can be understood. From "Great King, if in future ages" onward is second, clarifying benefits in future ages. The text has three: first, adducing the number, which can be understood. From "First, Vajragarja Bodhisattva" onward is second, specific explanations, which can be seen. From "These five great beings" onward is third, the concluding explanation. From "Great King, I now [entrust] the Three Jewels" onward is fourth, calling [them] by name to entrust it. The text has three: first, generally clarifying the entrustment, which can be understood. From "Kośala realm" onward is second, calling them by name. From "All such" onward is third, the concluding exhortation.