仁王般若經疏 3.7

3.7

初文云告大王者，誡聽也。吾今者，許為正說。汝當受持下，勸王修行也。始是答上〈空品〉中問護國土因緣。二明須護時節。文云當國土欲亂者，明七難將起壞國惱民，故國王修德攘災，令萬民安樂。文云劫燒，未必劫燒也。言賊者，有二：一外劫盜禽獸，二內所作諸煩惱。賊既有二，護亦有二：一外即百部鬼神，二內所謂功德智慧，若內若外皆是諸佛菩薩神力也。三明行法中又分為四別：初從請百佛下，列七種福田，明福田闊大。二從百師子下，標列六種供養之具，明供養事。三從大王一日二時下，第三教其說法儀式。四從百部鬼神下，明諸善神王聞經歡喜擁護國土。初明七種福田：一者百佛、二百菩薩、三百羅漢，此等就入涅槃後，故但請像，以其末世七難急故。若就佛在世時，亦請佛、菩薩、羅漢等身。四百比丘眾。五四大眾，一比丘、二比丘尼、三優婆塞、四優婆夷。六七眾，前四大眾外，更加式叉摩尼、沙彌、沙彌尼為七也。七請百法師。法師等七種，何故皆百？略舉圓數以應百部鬼神也。二明六種供養具中，一百師子坐，以佛及法師坐此座上說妙法，名師子座。二燃百燈、三百和香、四百種色華、五三衣什物。什物者，三衣、鉢、坐具、剃刀、褐子、烏子、刀子、漉水帒、鉢帒、針筒。六小飯中食。用此六種供養三寶。百高座者，以有百法師故。燈香華各有百者，以供養百佛等故。三明說法儀式。

The initial text says, 'Addressing the great king': this is an admonition to listen. 'I now' is the promise to expound correctly. From 'You should receive and uphold' onward, it encourages the king to practice. This is the initial answer to the earlier question in the 'Chapter on Emptiness' regarding the causes and conditions for protecting the state. Second, it explains the proper time when protection is required. The text says, 'When a state is about to fall into disorder': this clarifies that when the seven disasters are about to arise, destroying the state and tormenting the people, the king cultivates virtue to avert calamity, making the myriad people peaceful and happy. The text says, 'the kalpa-fire burns'; this does not necessarily mean the end-of-kalpa fire. Regarding the term 'bandits', there are two kinds: first, external robbers, bandits, beasts, and birds; second, the various internal defilements produced within. Since there are two kinds of bandits, there are also two kinds of protection: first, externally, the one hundred classes of ghosts and spirits; second, internally, so-called merit and wisdom. Whether internal or external, both are the supernatural powers of the buddhas and bodhisattvas. Third, within explaining the ritual method of practice, it is subdivided into four: first, from 'invite one hundred buddhas' onward, it lists seven kinds of fields of merit, showing the vastness of the fields of merit. Second, from 'one hundred lion [thrones]' onward, it marks and lists six kinds of articles for offering, clarifying the matters of offering. Third, from 'Great King, twice a day' onward, it thirdly teaches the ritual procedure for expounding the Dharma. Fourth, from 'the one hundred classes of ghosts and spirits' onward, it clarifies that the kings of the various benevolent spirits, upon hearing the sūtra, rejoice and protect the state. First, explaining the seven kinds of fields of merit: 1. one hundred buddhas; 2. one hundred bodhisattvas; 3. one hundred arhats. These refer to after the parinirvāṇa, so one invites only images, because in the degenerate age the seven disasters are urgent. If this referred to when the Buddha was in the world, one would also invite the physical bodies of the buddhas, bodhisattvas, and arhats. 4. An assembly of one hundred monks. 5. The four great assemblies: first, monks; second, nuns; third, upāsakas; fourth, upāsikās. 6. The seven assemblies: in addition to the former four great assemblies, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs are added to make seven. 7. Inviting one hundred Dharma masters. Why are all seven kinds—such as the Dharma masters—one hundred in number? A round number is briefly cited to correspond to the one hundred classes of ghosts and spirits. Second, in explaining the six kinds of articles for offering: 1. One hundred lion thrones. Because the Buddha and the Dharma masters sit upon these seats to expound the wondrous Dharma, they are called 'lion thrones.' 2. Lighting one hundred lamps; 3. one hundred blended incenses; 4. one hundred kinds of colored flowers; 5. three robes and sundry articles. The sundry articles are the three robes, alms-bowl, sitting mat, razor, woollen robe, black robe, small knife, water filter, bowl bag, and needle case. 6. A light morning meal and the midday meal. One uses these six kinds to make offerings to the Triratna. The one hundred high seats are because there are one hundred Dharma masters. The lamps, incense, and flowers each number one hundred because they are offerings to the one hundred buddhas and the others. Third, it clarifies the ritual procedure for expounding the Dharma.