仁王般若經疏 1.6

1.6

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.