[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) › 5.94 # 仁王護國般若經疏 5.94 仁王護國般若經疏 5.94 - **Language:** Classical Chinese ### [5.94](https://indike.org/pramana/in.bauddha.taisho.1705.5.94) 「佛告波斯匿王」下，文二：先付囑誡勅、後依教奉持。初中更二：先明略付囑。「誡」謂誡勸，「勅」謂教勅。「吾滅度後」下，二廣付囑誡勅。初文二：初明付囑、後明誡勅。初，二：先付時、後正明付人法。今初也。「八十年」者，佛去百年內五人住持：一迦葉、二阿難、三末田地，三人見佛在世，相次住持，經六十年法行不滅。次商那和修、優波毱多，此二人不見佛，相次住持，經四十年威儀法滅，故於此時言無佛法僧也。言「八百年」者，正法年內二十師住持佛法，並是聖人，法不滅。第六百年馬鳴菩薩，第七百年龍樹，皆是菩薩，法亦不滅。八百年中邪宗極盛，故於此時付囑國王，提婆菩薩聲王鼓申法是也。八千年者，像法盡末法時，眾生信邪故法滅。「此經三寶」下，二明付人法。更二：初付法，可解。「為三界眾生」下，二付人也。今教三行：一空行、二七賢行、三十善行。空即聖行，七賢即七方便，十善即凡行，從深至淺也。「後五濁世」下，第二廣辨七誡。文為七：一誡諸滅法過、二誡壞四眾行、三誡禁不依法、四誡自毀、五誡使役、六誡自咎、七誡謬信。今初第一誡諸滅法過。文三：初明滅法人、次辨滅法過、後結成過。今初文二：先明滅法時，即五濁也，一命濁、二劫濁、三煩惱濁、四見濁、五眾生濁。《文殊問經》云「十歲眾生乃至千歲有短長為命濁，饑饉疲病刀兵為劫濁，多有貪瞋癡名煩惱濁，邪見戒取見取邊見為見濁，不孝不義譏師長等是眾生濁。」「比丘」下，二滅法人也。「明作制法」下，二辨滅法過。文中先明制四正、後明立四邪。制四正者，一不聽出家、二不聽行道、三不聽造像、四不聽造塔。立四邪者，一立統制眾、二比丘地立白衣高座、三兵奴為比丘、四受別請也。「當知爾時」下，三結過也。「大王壞亂吾道」下，二誡壞四眾行，為王不行正法則佛道壞也。「大王法末世時」下，三誡禁不依法。「大王我滅度後」下，四誡自毀。文三：初自毀、二起惡、後招報。初文二：先法、後喻。今初，文可見。「如師子身」下，二明喻也，此喻如《蓮華面經》「佛告阿難：『譬如師子命終身死，若空若地若水若陸所有眾生，不敢食肉。惟師子身生諸蟲，還自食師子之肉。阿難！我佛法中非餘破壞，是比丘破我三大阿僧祇法。』」彼經但喻出家，此經通喻道俗。「各壞我佛法」下，二起惡。「人壞佛教」下，三招報。文中法、喻、合可見。「六親」謂父母兄弟夫妻。喻有三：初二喻現報，後一喻生後報也。「大王未來世中」下，五誡使役。「大王未來世中」下，六誡自咎也。「大王未來世中」下，七誡謬信。文中為四：初示善。不壞正教曰「流」，開空法道曰「通」，能盛福智曰「器」也。「諸惡比丘」下，二示惡也。「其王不別」下，三謬信也。「是為破佛」下，四示過也。 > From "The Buddha told King Prasenajit" downward, the text has two parts: first, the entrustment and admonitions; second, upholding and practicing according to the teaching. Within the first, there are again two parts: first, explaining the brief entrustment. "Admonitions" (jie) refers to admonishing and exhorting; "commands" (chi) refers to instructions and commands. From "After my parinirvāṇa" downward, the second \[part\] broadly explains the entrustment and admonitions. The first passage has two parts: first, explaining the entrustment; second, explaining the admonitions. The first has two: first, entrusting the periods of time; second, properly explaining the entrustment of persons and the teaching. Now this is the first. Regarding "eighty years": within the hundred years after the Buddha's departure, five persons maintained \[the teaching\]: first, Kāśyapa; second, Ānanda; third, Madhyāntika. These three persons saw the Buddha while he was in the world and successively maintained \[the teaching\]; throughout sixty years, the practice of the Dharma did not perish. Next were Śāṇakavāsa and Upagupta; these two persons did not see the Buddha and successively maintained \[the teaching\]; throughout forty years, the deportment and the teaching perished, which is why at this time it is said that there are no Buddha, Dharma, or Saṅgha. Regarding "eight hundred years": within the years of the True Dharma, twenty teachers maintained the Buddha's Dharma, all being noble beings, and the Dharma did not perish. In the sixth century was the Bodhisattva Aśvaghoṣa; in the seventh century was Nāgārjuna; both were bodhisattvas, and the Dharma likewise did not perish. In the eight hundredth year, heterodox schools were extremely flourishing, so at this time \[the Dharma\] is entrusted to the kings, which corresponds to the Bodhisattva Āryadeva sounding the king's drum to expound the Dharma. Regarding "eight thousand years": at the time when the Semblance Dharma ends and the Final Dharma begins, beings believe in the heterodox, and therefore the Dharma perishes. From "this sūtra and the Three Jewels" downward, the second \[part\] explains the entrustment of persons and the teaching. This again has two parts: first, entrusting the teaching, which can be understood. From "for the sake of the beings of the triple realm" downward, the second \[part\] entrusts the persons. Now three practices are taught: first, the practice of emptiness; second, the practice of the seven worthies; third, the practice of the ten virtues. Emptiness is the noble practice, the seven worthies are the seven expedient means, and the ten virtues are the ordinary practices, proceeding from the profound to the shallow. From "In the subsequent world of the five defilements" downward, the second \[part\] broadly distinguishes the seven admonitions. The text has seven: first, admonishing against the faults of destroying the Dharma; second, admonishing against ruining the practice of the four assemblies; third, admonishing against prohibitions that do not accord with the Dharma; fourth, admonishing against self-destruction; fifth, admonishing against corvée labor; sixth, admonishing against bringing blame upon oneself; seventh, admonishing against misplaced faith. Now the first is the first admonition against the faults of destroying the Dharma. The text has three parts: first, explaining the persons who destroy the Dharma; next, discerning the faults of destroying the Dharma; afterward, concluding with the establishment of the faults. Now the first passage has two: first, explaining the time of the Dharma's destruction, which is the five defilements: first, defilement of lifespan; second, defilement of kalpa; third, defilement of afflictions; fourth, defilement of views; fifth, defilement of beings. The \*Mañjuśrīparipṛcchā-sūtra\* states: "That beings having lifespans from ten years up to a thousand years have shortness and length is the defilement of lifespan; famine, exhaustion and illness, and warfare are the defilement of kalpa; having much greed, anger, and delusion is named the defilement of afflictions; wrong view, attachment to precepts, attachment to views, and extreme views are the defilement of views; being unfilial, unrighteous, and slandering teachers and elders, etc., is the defilement of beings." From "monks" downward, the second \[part explains\] the persons who destroy the Dharma. From "explicitly making regulations" downward, the second \[part\] discerns the faults of destroying the Dharma. Within the text, it first explains the prohibition of the four correct \[actions\], and afterward explains the establishment of the four heterodox \[actions\]. Prohibiting the four correct \[actions\] means: first, not allowing renunciation; second, not allowing the practice of the path; third, not allowing the making of images; fourth, not allowing the building of stūpas. Establishing the four heterodox \[actions\] means: first, establishing overseers to control the sangha; second, placing laypeople on high seats on the ground of monks; third, making soldiers and slaves into monks; fourth, accepting individual invitations. From "You should know that at that time" downward, the third concludes with the faults. From "Great King, ruining and disordering my path" downward is the second: admonishing against ruining the practice of the four assemblies; because kings do not practice the correct Dharma, the Buddha's path is ruined. From "Great King, at the time of the Dharma's final age" downward is the third: admonishing against prohibitions that do not accord with the Dharma. From "Great King, after my parinirvāṇa" downward is the fourth: admonishing against self-destruction. The text has three parts: first, self-destruction; second, giving rise to evil; afterward, incurring retribution. The first passage has two: first, the Dharma; afterward, the simile. Now the first text can be understood. From "Just as with a lion's body" downward, the second explains the simile. This simile is like that in the \*Padmamukha-sūtra\*: "The Buddha told Ānanda: 'Just as when a lion's life ends and its body dies, whether in the air, on the ground, in the water, or on dry land, none of all the beings dare to eat its flesh. Only from the lion's own body are various worms born, which turn back to eat the lion's flesh themselves. Ānanda! In my Buddha-Dharma, it is not ruined by others; it is monks who ruin my teaching of the three great asaṃkhyeyas.'" That sūtra only uses the simile for the monastics, but this sūtra applies the simile to both monastics and laity. From "each ruins my Buddha-Dharma" downward is the second: giving rise to evil. From "When people ruin the Buddha's teaching" downward is the third: incurring retribution. Within the text, the Dharma, simile, and correspondence can be understood. "Six relations" refers to parents, brothers, and husband and wife. There are three similes: the first two illustrate present retribution, and the last one illustrates retribution born in the future. From "Great King, in future ages" downward is the fifth: admonishing against corvée labor. From "Great King, in future ages" downward is the sixth: admonishing against bringing blame upon oneself. From "Great King, in future ages" downward is the seventh: admonishing against misplaced faith. Within the text there are four: first, indicating the good. Not ruining the correct teaching is called "flowing" (liu); opening the path of the Dharma of emptiness is called "penetrating" (tong); being able to contain merit and wisdom is called a "vessel" (qi). From "Various evil monks" downward is the second: indicating evil. From "The king does not distinguish" downward is the third: misplaced faith. From "This is destroying the Buddha" downward is the fourth: indicating the faults. > — English (machine translation) (machine translation) - [Previous: 5.93](https://indike.org/pramana/in.bauddha.taisho.1705.5.93) - [Next: 5.95](https://indike.org/pramana/in.bauddha.taisho.1705.5.95) - [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.5.94) — English, machine translation ## Linked texts (1) - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.3.527) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.5.94](https://indike.org/pramana/in.bauddha.taisho.1705.5.94) · Pramāṇa