仁王般若經疏 1.6

1.6

次釋「波羅蜜」者，名彼岸到。波羅名彼岸，蜜名為到。捨相會實名到彼岸，又因能達果名到彼岸。應言到彼岸，而存胡本名波羅蜜。「經」者，名修多羅，此翻為法本。理不自發，藉教以顯，教為理本；教不自起，由理故生，理為教本。教理相由，並說為本。今正取文為理本。小乘論有五義：一出生，出生諸義故；二涌泉，義味無盡故；三顯示，顯示諸義故；四繩墨，除邪得正故；五結縵，貫穿諸義故。俗訓為本。經者，綖也，文經義緯織成，行者之心，故名經也。言「序品第一」者，發起由藉名之為序，義類相從稱之為品。八內居初，名第一也，略簡《仁王波若》位地、名字不同。仁王者，依《瓔珞經》云「有十四王：一、粟散王，十善下品；二、習種菩，薩銅輪王；三、性種菩薩，銀輪王；四、道種菩薩，金輪王，亦名轉輪王；五、初地菩薩，四天王；六、二地菩薩，忉利天王；七、三地菩薩，焰魔天王；八、四地菩薩，兜率天王；九、五地菩薩，化樂天王；十、六地菩薩，他化自在天王；十一、七地菩薩，初禪王；十二、八地菩薩，二禪王；十三、九地菩薩，三禪王；十四、十地菩薩，四禪王。」今言仁王者，即是十善下品粟散王，十四王內最下品也。

Next, explaining 'pāramitā': it means 'arrived at the other shore'. Pāra means 'the other shore', and mitā means 'arrived'. Relinquishing marks and converging with reality is called arriving at the other shore; furthermore, the cause being able to reach the fruit is called arriving at the other shore. One ought to say 'arrived at the other shore', yet retaining the barbarian original it is called pāramitā. As for 'sūtra': it is called sūtra (xiūduōluó), which is translated here as 'root of the Dharma'. The principle does not manifest of itself but relies on the teaching to be revealed; the teaching is the root of the principle. The teaching does not arise of itself but is produced due to the principle; the principle is the root of the teaching. Teaching and principle depend on each other, and both are called the root. Now we properly take the text as the root of the principle. The Hīnayāna treatises have five meanings: first, 'giving birth', because it gives birth to various meanings; second, 'gushing spring', because the flavor of its meaning is inexhaustible; third, 'displaying', because it displays various meanings; fourth, 'marking line', because it eliminates the erroneous and attains the correct; fifth, 'stringing garlands', because it threads through various meanings. In common gloss it is 'root'. A sūtra is a warp thread: the text is the warp and the meaning is the weft, weaving together the mind of the practitioner; hence it is called a sūtra. As for 'Introductory Chapter, Chapter 1': that which initiates and gives rise is called 'introduction'; categories of meaning grouped together are termed 'chapter'. Residing first among the eight [chapters], it is called 'the first'. This briefly distinguishes the different stages and titles in The Prajñā of the Benevolent King. As for 'benevolent kings', according to the Yingluo jing: 'There are fourteen kings: 1. scattered millet kings, the inferior grade of the ten good deeds; 2. practice-nature bodhisattvas, bronze-wheel kings; 3. disposition-nature bodhisattvas, silver-wheel kings; 4. path-nature bodhisattvas, gold-wheel kings, also called cakravartins; 5. first-bhūmi bodhisattvas, the four heavenly kings; 6. second-bhūmi bodhisattvas, the Trāyastriṃśa king; 7. third-bhūmi bodhisattvas, the Yāma king; 8. fourth-bhūmi bodhisattvas, the Tuṣita king; 9. fifth-bhūmi bodhisattvas, the Nirmāṇarati king; 10. sixth-bhūmi bodhisattvas, the Paranirmitavaśavartin king; 11. seventh-bhūmi bodhisattvas, the First Dhyāna king; 12. eighth-bhūmi bodhisattvas, the Second Dhyāna king; 13. ninth-bhūmi bodhisattvas, the Third Dhyāna king; 14. tenth-bhūmi bodhisattvas, the Fourth Dhyāna king.' Now, what is called the 'benevolent king' here is precisely the scattered millet king of the inferior grade of the ten good deeds, the lowest grade among the fourteen kings.