仁王護國般若經疏 5.89

5.89

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.