仁王般若經疏 3

English (machine translation) 3

Language: English

3.2

Prajñā Sūtra of the Benevolent Kings Protecting the State: Chapter 5, Protecting the State

Among the six chapters of the main teaching, the three chapters above clarified the prajñā that is capable of protecting, discriminating the power and function of the sūtra, generating the bodhisattva's twofold benefit, capable of protecting the cause and fruit of Buddhahood, and knowing the characteristics of the four modes of birth to be utterly tranquil, stating that cause and fruit are fundamentally non-dual, thus attaining supramundane benefits—this has already been completed above. Now this single chapter clarifies the state that is protected, discriminating worldly benefits. Above, at the beginning of the 'Chapter on Emptiness', the sixteen kings wished to ask about the methods and functions of protecting the state; the Buddha first answered by expounding for the bodhisattvas the conditions of the practices of the daśabhūmi that protect the fruit of Buddhahood. The various gates of contemplation expounded in the three chapters above clarify that understanding arises through the prajñā that is capable of protecting; when inner virtue is perfected, outward transformation is further manifested, and the awesome power of the sūtra causes the state to be free from calamity and the ruler and people to obtain peace; hence it is called 'protection'. What is protected? The title designates it as 'the state'. 'State' refers to the territory governed by the king's transformation, which is called a state. Because this meaning is extensively expounded, it is named accordingly; hence it is called 'Chapter on Protecting the State'.

3.4

Question: Why is it that propagating this sūtra is able to protect the state? Answer: The reasons are manifold; now three points are briefly clarified why it can protect the state. First, prajñā is the mother of the Buddhas, capable of giving birth to all Buddhas. Now, by propagating prajñā, one accords with the Buddha's mind and is protected by the Buddha's supernatural powers, which can prevent the seven calamities from arising and bring peace and joy to the myriad people. Second, Mahāyāna sūtras are what bodhisattvas study. Due to the preaching of this sūtra, bodhisattvas of the ten directions gather like clouds in this land to hear and receive the Great Vehicle; because the supernatural powers of the bodhisattvas are vast, they can prevent the seven calamities from arising. Third, this Mahāyāna sūtra is cherished and revered by the Dharma-protecting devas, dragons, ghosts, and spirits of the ten directions. Due to the preaching of this sūtra, the devas, dragons, spirits, and the like all come to listen to the Dharma and protect the state, being able to eliminate the seven calamities and prevent disasters and obstructions from arising; therefore it can protect the state.

3.5

This chapter is divided into five parts: first, clarifying the practices for protecting the state; from 'Great King, in the past' on, second, citing the past to reveal the present, clarifying that the benefit is not in vain; from 'Great King, the sixteen great states' on, third, exhorting beings to practice; from 'At that time, Śākyamuni' on, fourth, obtaining benefit; from 'I now' on, fifth, the conclusion. Within the first section, there are again four parts: first, clarifying the practices for protecting the state; second, from 'Great King, when the state is in turmoil' on, clarifies the seven calamities actively destroying the state, which serves as what is protected; third, from 'not only protects the state' on, clarifies protecting the other ministers, commoners, and so forth, which is also called protecting blessings; fourth, from 'not only protects blessings, but also protects against numerous calamities' on, clarifies protecting other people against the eight difficulties. Within the first part on the practices for protecting the state, it is again divided into three: first, enjoining them to listen and promising to expound; second, from 'when the state is about to' on, clarifies the timing when protection is needed; third, from 'one should invite a hundred Buddhas' on, directly clarifies the practices for protecting the state.

3.6

At that time, the Buddha said to the great king: "Listen attentively! I shall now expound the methods for protecting the state, so that you may uphold the prajñāpāramitā. When the state is about to fall into chaos and destruction, when the kalpa-fire burns, and when bandits come to devastate the state, you should invite one hundred Buddha images, one hundred Bodhisattva images, one hundred Arhat images, and one hundred assemblies of monks; the fourfold assembly and the sevenfold assembly together shall listen to this sūtra. You should invite one hundred Dharma masters to preach the prajñāpāramitā, and before one hundred lion-roar high seats, light one hundred lamps, burn one hundred blended incenses, and offer one hundred kinds of colored flowers, using them to make offerings to the Three Jewels. Provide the three robes and miscellaneous utensils to offer to the Dharma masters, and also provide light meals and midday meals at their proper times."

3.7

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.

3.8

"At that time, Great King, expound and chant this sūtra twice a day. In your state there are one hundred classes of ghosts and spirits, and each and every class further has one hundred classes, who delight in hearing this sūtra. These ghosts and spirits will protect your state."

3.9

The text says, 'expound it twice a day': this means before noon and after noon. Fourth, it explains the benevolent spirits' protection of the state. As for the text's 'one hundred classes of ghosts and spirits', the Tripiṭaka Master says: this comes from the Sūtra on the Meaning of the Gold and Silver Ṛṣi; this sūtra has not arrived from foreign lands. This ṛṣi governs various ghosts and spirits. Fundamentally, there are ten classes of ghosts and spirits, and each and every class has ten classes; hence it says 'one hundred classes'. The ten fundamental ones are: 1. The Great Spirit, who can transform into various spirits. 2. The Child Spirit. The son of Maheśvara offended the ṛṣi. According to the ṛṣi's law, one does not kill a young child; therefore, the ṛṣi prophesied that upon reaching the age of sixteen and becoming a great ṛṣi, he would surely die. These words could not be avoided. By Maheśvara's power, this child was halted at constantly being fourteen years of age; taking young children as his band, he harms children in the world. If they reach fifteen years of age, this child harms them no longer. 3. The Mother Spirit, the wet nurse of the child. 4. The Brahmā Spirit, who is Maheśvara. On his face are three eyes, and he possesses all knowledge. If one loses an object, he incants over a child's face, and another eye grows; [the child] goes directly to retrieve the object, and once the object is retrieved, loses the eye again. 5. The Elephant-Headed Spirit, who is fond of obstructing all wholesome and unwholesome undertakings of others, wishing to make them fail. 6. The Deva-Nāga Spirit, who is full of greed and anger. 7. The Rala Spirit, who is fond of violating humans and devas, and has two stout fellows, one good and one evil. 8. The Sand Spirit, who eats flesh and has scant merit, with a body like sand and dirt. 9. The Yakṣa Spirit, who has great supernatural powers. 10. The Rākṣasa Spirit; translating its name is extremely difficult. The 'one hundred classes' refers to the kings of the ghosts and spirits. 'Each and every class further has one hundred classes of ghosts and spirits' refers to the retinues of those former spirit kings. All these ghosts and spirits desire that humans practice prajñā; if it is not propagated, they are fond of causing harm. Because this sūtra is expounded within the state, all these ghosts and spirits, in order to hear the Dharma, come to protect the state, causing it to be free of the seven disasters. Because there are no seven disasters, [the people] are able to expound and listen; hence it is said, 'delight in hearing this sūtra.' Explaining the ritual method of practice is concluded.

3.10

"Great King! When a state falls into disorder, the ghosts and spirits first fall into disorder. Because the ghosts and spirits fall into disorder, the myriad people fall into disorder, bandits come to plunder the state, the common people perish, and the ministers, sovereign, crown prince, princes, royal grandsons, and the hundred officials mutually produce disputes. Strange portents occur in heaven and earth, and the twenty-eight lunar lodges, the paths of the stars, the sun, and the moon lose their seasons and lose their measures, and many bandits arise. Great King! If there are the disaster of fire, the disaster of water, the disaster of wind, or any of all the various disasters, you should also expound and chant this sūtra; the ritual method is as explained above."

3.11

Second, it clarifies the seven disasters directly destroying the state. The seven disasters are: 1. the disaster of ghosts and spirits; 2. the disaster of bandits; 3. the disaster of ministers, sovereign, crown prince, and the hundred officials; 4. the disaster of the twenty-eight lunar lodges. From 'Great King' onward, the three calamities together with the previous ones make seven disasters. The meaning of this is: because the state lacks the Triratna and furthermore does not expound or chant the Mahāyāna, the ghosts and spirits do not hear the saddharma; therefore their evil minds flourish and multiply, tormenting and disrupting the myriad people, and the myriad people again fall into disorder, decline, and die; thus external bandits come to invade the state. Furthermore, the one hundred classes of ghosts and spirits delight in hearing the saddharma; because the sūtra is not expounded in that state, the various ghosts and spirits become furious, and therefore stir up the seven disasters to torment and disrupt the state. As for the twenty-eight lunar lodges: Jiao, Kang, Di, Fang, Xin, Wei, and Ji are the eastern lodges. Dou, Niu, Nü, Xu, Wei, Shi, and Bi are the northern lodges. Kui, Lou, Wei, Mao, Bi, Zui, and Shen are the western lodges. Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen are the southern lodges. There are seven in each direction; four times seven makes twenty-eight lodges. 'Losing their measures' means they fall into confusion with respect to the degrees and measures above; hence it is said, 'lose their measures.' As for 'the sun and the moon lose their measures': the sky has three hundred and sixty-five and one-quarter degrees; the sun travels one degree each day, making one revolution of the sky in one year; the moon travels thirteen and seven-nineteenths degrees each day, making one revolution of the sky in one month. Furthermore, the paths traveled by the sun and moon along the celestial courses are indeed immeasurable, but broadly determined, there are three paths: on the winter solstice, the sun travels along the southern path; on the summer solstice, it travels along the northern path; at the spring and autumn equinoxes, it travels along the middle path. The ritual method for protecting against disasters is the same as above; hence it says, 'as explained above.'

3.12

"Great King! It not only protects the state, but also protects blessings. If one seeks wealth, noble official rank, the seven jewels as one wishes, safe travel, sons and daughters, wisdom and fame, the retributions of the six heavens, or the nine grades of fruition and pleasure among humans, one should also expound and chant this sūtra; the ritual method is as explained above."

3.13

From 'Great King, it not only protects the state' onward, it thirdly clarifies the ritual method for protecting ministers, commoners, and others. There are nine kinds of blessings: 1. wealth; 2. noble official rank; 3. the seven jewels as one wishes; 4. travel in peace and stability; 5. sons and daughters; 6. wisdom and understanding; 7. fame; 8. the fruits of the six heavens; 9. the fruits of the nine grades among humans. The 'nine grades' refers to nine grades of persons: the superior, intermediate, and inferior each have three grades, three times three making nine kinds. The superior, intermediate, and inferior of the superior grade are: the superior grade is the gold-wheel-turning king of the stage of the Path-nature; the intermediate grade is the silver-wheel-turning king of the stage of the real nature; the inferior grade is the copper-wheel-turning king of the stage of the acquired nature. The superior, intermediate, and inferior of the intermediate grade are: the superior grade is the iron-wheel-turning king; the intermediate grade is the scattered-millet king; the inferior grade is the king of a small state. The superior, intermediate, and inferior of the inferior grade are: the superior grade is the great clan of kṣatriyas; the intermediate grade is the great clan of brāhmaṇas; the inferior grade is the great families of householders, and so on.

3.14

"Great King! It not only protects blessings, but also protects against various difficulties. If there are the distress and difficulty of illness, being bound and shackled by manacles, fetters, pillories, and chains, having broken the four grave prohibitions, having committed the causes for the five heinous sins, having committed the sins leading to the eight difficulties, or undergoing the matters of the six destinies and all immeasurable sufferings and difficulties, one should also expound and chant this sūtra; the ritual method is as explained above."

3.15

From 'Great King, it not only protects blessings, but also protects against various difficulties' onward, it fourthly clarifies the protection against difficulties. There are eight difficulties: 1. the distress and difficulty of illness; 2. the difficulty of handcuffs; 3. the difficulty of foot-shackles; 4. the difficulty of the pillory; 5. the difficulty of chains; 6. being bound and arrested; 7. the four grave offenses, the five categories of precepts, and the like; 8. the five heinous sins and the like. The five heinous sins are: killing one's father, killing one's mother, killing a true person (an arhat), shedding the blood of a buddha's body, and disrupting the harmony of the saṃgha. These are eight difficulties. Another [enumeration of] eight is: the three miserable paths make three; 4. being born before or after a buddha; 5. being born in a borderland; 6. being deaf, blind, mute, or dumb; 7. possessing worldly sophistry and intelligence; 8. being born in the heaven of long life. The first major section, explaining the ritual method of practice for protecting the state, is concluded.

3.16

"Great King! In the past, there was a king named Śakra Devānām Indra. Because King Mūrdhagata came up to the heavens, ascending with the desire to destroy his kingdom, at that time Śakra, the heavenly king, in accordance with the ritual method of the seven buddhas, arranged one hundred high seats and invited one hundred Dharma masters to expound the prajñāpāramitā. Mūrdhagata immediately retreated, as explained in the Sūtra on Eradicating Sins."

3.17

From 'Great King, in the past' onward, the second major section cites the past to categorize the present. Within this there are two parts: first, citing King Śakra to verify that prajñā can protect the state, just as this event is cited and presented in the Mahāparinirvāṇa-sūtra; second, from 'the kingdom of Tianluo' onward, citing Universal Clarity (Samantaprabhāsa) to prove that prajñā can protect bodily life, citing as evidence what is explained in the Sūtra of the Ten Kings about the gathering of five thousand kings. Within the first, citing the heavenly king, there are four points: 1. adducing King Mūrdhagata leading forces to seize the heavenly kingdom; 2. explaining Śakra's ritual method of practice to protect the kingdom; 3. from 'Mūrdhagata immediately retreated' onward, explaining Mūrdhagata's retreat and dispersion; 4. from 'as explained in the Sūtra on Eradicating Sins' onward, citing a sūtra as confirmation. Here, the Mahāparinirvāṇa-sūtra should be called the Sūtra on Eradicating Sins, as it is expounded in the chapter on King Ajātaśatru.

3.18

"Great King! In the past there was the king of the Tianluo Kingdom, who had a crown prince about to ascend the royal throne, named Crown Prince Kalmāṣapāda. Having received teachings from the non-Buddhist master Rādha, he was supposed to take the heads of one thousand kings to sacrifice to the spirit of the burial mound. Ascending his throne, he had already obtained nine hundred and ninety-nine kings. Short of one king, he traveled ten thousand li to the north and obtained a king named King Samantaprabhāsa. That King Samantaprabhāsa said to King Kalmāṣapāda: 'I pray that you grant me one day to feed śramaṇas and pay homage to the Triratna.' King Kalmāṣapāda granted him one day. Thereupon King Samantaprabhāsa, relying upon the Dharma of the seven buddhas of the past, invited one hundred Dharma masters, arranged one hundred high seats, and twice a day expounded eight hundred billion verses of the prajñāpāramitā. When finished, the first Dharma master spoke verses for King Samantaprabhāsa, saying:"

3.19

From “Great King! Formerly, there was [a king of] the country of Kalmāṣapāda…” onwards, the second [part] cites King Samantaprabhā as proof. The text has three [parts]: first, it explains the difficult situation; second, from “King Samantaprabhā addressed Kalmāṣapāda…” onwards, it explains cultivating merit relying on the sūtras, explaining the practice of protecting the country; third, from “At that time, the Dharma master…” onwards, [it explains] awakening and understanding upon hearing the Dharma. As for the first, the difficult situation, Kalmāṣapāda wished to destroy all kingdoms and take the heads of a thousand kings to sacrifice to the grave spirit; the text's meaning is manifest and readily understood. Within the second, explaining the practice of the Dharma, the text distinctly has three [parts]: first, it explains Samantaprabhā begging for a one-day reprieve, which Kalmāṣapāda then granted; second, from “At that time, Samantaprabhā…” onwards, he invites the Dharma masters to expound the Dharma; third, from “Its foremost Dharma master…” onwards, taking that single person, it explains his reciting the four verses on the extraordinary. The first two parts are manifest in textual meaning and can be known. Within the recitation of the verses there are eight verses, forming four [topics]: the first two verses speak of impermanence; the next two verses speak of suffering; the next two verses speak of emptiness; the next two verses speak of non-self.

3.20

“‘When the conflagration at the end of the kalpa finishes,
Heaven and earth blaze thoroughly;
Sumeru and the great oceans
Are all blown away into ash.
The gods and dragons, their merit exhausted,
Wither and perish therein;
Even the two primal forces perish—
What permanence could a kingdom have?’“

3.21

As for “heaven and earth blaze thoroughly,” it is like the creation of heaven and earth. The Benqi jing says that the lifespan of heaven and earth is two million kalpas; when their lifespan is exhausted, they are burned away by the kalpa-fire. For seven days [the fire] congeals and dwells, and past seven days heaven and earth blaze thoroughly. The kalpa-fire proceeds, reaching upward to the sixth heaven of the desire realm, and one kalpa's fire is exhausted. A great dragon king of another realm rains down water to extinguish it. The fire reaches upward to the tenth Brahmā heaven, exhausting the form realm. Again there is a kalpa in which the vairambhaka winds come from another realm, blowing the rain and waters of these heavens into billowing surges up to the formless realm. Again there is a kalpa when the waters are exhausted, and blowing the water surges produces mountains and rivers. When heaven and earth were first formed, there were not yet sun, moon, or stars; the gods flew down as the sun and moon, and only then did lands exist. Within the first two verses: the first two lines concern heaven and earth; the next two lines concern the mountains and oceans; the next two lines concern the gods and dragons; the next line concerns yin and yang. “The two primal forces” are: first, yin; second, yang. These two kinds are able to generate and accomplish, and are called the two primal forces. Stating that they “even perish” explains that although this yin and yang generate and grow, they wither and perish from thought-moment to thought-moment, and therefore are impermanent. The final line concludes with impermanence. Impermanence is of many kinds; now five kinds are briefly presented: first, impermanence of cessation, relinquishing the present retribution; second, impermanence of destruction, the breaking apart of combinations; third, impermanence of transformation, forms and so forth transforming into something different; fourth, impermanence of accumulated characteristics, being devoid of real production and cessation; fifth, impermanence of intrinsic nature, conditioned phenomena being equally non-abiding. The next two verses explain suffering, namely explaining the eight sufferings.

3.22

“‘Birth, old age, sickness, and death
Revolve in a cycle without boundary;
Matters run contrary to desires,
And sorrow and grief cause harm.
Desires are deep and disasters heavy;
Sores and tumors are not external.
The three realms are all suffering—
What reliance can a kingdom offer?’“

3.23

“Birth and so forth” means the suffering of birth, the suffering of old age, the suffering of sickness, and the suffering of death. “Revolving in a cycle without boundary” means that transmigration is precisely the suffering of conditioned formations. “Matters running contrary to desires” is precisely the suffering of not getting what one seeks, also called the suffering of separation from what is loved. “Sorrow and grief” is precisely the suffering of destruction. As for “desires are deep and disasters heavy,” the treatise says that like the water of the great ocean, they are boundless and bottomless, and are able to summon heavy suffering, hence it says “disasters are heavy.” As for “sores and tumors are not external,” it is because greed and desire are produced in the internal mind. Sores and tumors are inherent to one's own body, hence it says “they are not external.” “The three realms are all suffering” explains that suffering is real and pleasure is hollow. “What reliance can a kingdom offer” explains that circumstantial retributions are all suffering. The stages of suffering are four: first, suffering because the desire realm is impure; second, suffering because the form realm involves falling back; third, suffering because the formless realm is uneasy; fourth, suffering because the two vehicles are not solely tranquil. The next two verses explain emptiness.

3.24

“‘Existence is originally devoid of [inherent] nature;
Through causes and conditions all things are accomplished.
That which flourishes must decline;
That which is real must prove hollow.
Sentient beings, teeming and restless,
Are entirely like dwellings in an illusion.
Sound and echo are both empty,
And kingdoms are also like this.’“

3.25

The text saying “existence is originally devoid of [inherent] nature” explains that intrinsic nature is originally empty. “Through causes and conditions all things are accomplished” explains the emptiness of causes and conditions. The phenomena of causes and conditions are like sky-flowers, having only provisional names without real substance. Correct contemplation says that phenomena arisen from causes and conditions are precisely empty. “That which flourishes must decline” is emptiness from beginning to end. Sentient beings falsely and arbitrarily reckon things as existent, but when contemplating them truly and accurately, they cannot be grasped from beginning to end. “That which is real must prove hollow”: sentient beings reckon the self as real, but when the knife of dharmatā cuts into the body, impermanence immediately destroys it, which is precisely “that which is real must prove hollow.” “Sentient beings, teeming and restless, are entirely like dwellings in an illusion” explains the emptiness of sentient beings. “Sound and echo are both empty” explains the emptiness of characteristics. An echo has only an appearance but no real substance, hence it is called the emptiness of characteristics. That which hears an echo is the ear; when the sense organ is impaired, there is inverted listening, by analogy with sky-flowers, a whirling firebrand, and so forth. The next two verses explain non-self; the first line explains non-self with respect to the mind. The mind has no physical form, hence it says “formless.”

3.26

“‘The conscious spirit has no form,
Provisionally riding four serpents;
Lacking eyes, one cherishes and nurtures it,
Taking it to be a chariot of pleasure.
The form has no permanent master;
The spirit has no permanent home.
Form and spirit even separate—
How could there be a kingdom?’“

3.27

“Provisionally riding four serpents” explains non-self with respect to rūpa; the four serpents are a metaphor for the caturmahābhūta. “Lacking eyes, one cherishes and nurtures it, taking it to be a chariot of pleasure”: these two lines explain non-self with respect to sentiment. Because ordinary beings lack the eye of wisdom, they cherish and play with this body, taking it to be a chariot of pleasure, just like a sightless elephant that only seeks the taste of food and delights in the chariot of the five skandhas. Not grasping non-self, they cherish and nurture the caturmahābhūta, declaring there to be a self; they do not realize this body exists by provisional combination, resembling multiple pieces of wood making up a chariot, and arbitrarily reckon slight suffering to be pleasure, calling it a “chariot of pleasure.” “Form” is the caturmahābhūta. “Spirit” is the conscious spirit. “Form and spirit even separate” directly explains non-self. “How could there be a kingdom” cites a comparable category to show that the kingdom is empty.

3.28

“When the Dharma master had spoken these verses at that time, King Samantaprabhā's retinue attained the emptiness of the Dharma-eye, and the king himself realized and attained the space-like samādhi. Having awakened and understood upon hearing the Dharma, he returned to King Kalmāṣapāda's place in the country of Kalmāṣapāda.”

3.29

Third, awakening and understanding upon hearing the Dharma. There are two [parts]: first, it explains one's own practice; second, it explains transforming others. One's own practice has two [aspects]: first, the retinue obtains understanding; second, Samantaprabhā himself realizes the space-like samādhi. Next, explaining transforming others has five [points].

3.30

“In the midst of the assembly, he then addressed the nine hundred and ninety-nine kings, saying: ‘The time to meet death has arrived. Every person should chant the lines of verse from the Prajñāpāramitā Sūtra of the Benevolent Kings' Questions of the Past Seven Buddhas.’ At that time, King Kalmāṣapāda asked the kings, saying: ‘What Dharma are you all chanting?’ At that time, King Samantaprabhā then replied to the king with the above verses. When the king heard this Dharma, he attained the emptiness samādhi; having also heard the Dharma, the nine hundred and ninety-nine kings all realized the samādhis of the three gates to emptiness. At that time, King Kalmāṣapāda rejoiced exceedingly and addressed the kings, saying: ‘I was misled by a heretical master of an outer path; it was not you gentlemen's fault. You may return to your home countries, and each invite Dharma masters to expound the names, phrases, and syllables of the prajñāpāramitā.’ At that time, King Kalmāṣapāda entrusted the kingdom to his younger brother, left home to practice the Path, and realized the anutpattika-dharma-kṣānti. As is spoken of in the Daśabhūmika of the Ten Kings, five thousand kings constantly chanted this sūtra and obtained retribution in this present life.”

3.31

From “He then addressed the nine hundred…” onwards: first, it explains transforming the other kings. From “At that time, Kalmāṣapāda asked the kings…” onwards: second, it explains Kalmāṣapāda and the kings hearing the Dharma together and obtaining benefit. From “He then addressed the kings…” onwards: third, it explains releasing all the kings to return to their home countries and all propagate this sūtra. From “Entrusted the kingdom to his younger brother…” onwards: fourth, it explains Kalmāṣapāda leaving home, making progress, and attaining anutpattika-kṣānti. From “Five thousand…” onwards: fifth, it explains the five thousand kings obtaining benefit. The second [section], citing proof, is finished.

3.32

“‘Great King! The practice of the method of protecting the country by the kings of the sixteen great kingdoms should properly be like this. You should accept and uphold it. The sentient beings among the heavenly beings, humans, and the six destinies should all accept and uphold the names, phrases, and syllables of the seven buddhas. In future ages, if there are also immeasurable kings of small kingdoms who wish to protect their countries and it is likewise so, they should invite Dharma masters to expound the names, phrases, and syllables of the Prajñāpāramitā Sūtra.’“

3.33

From “Great King! The sixteen great kingdoms…” onwards is the third major section within the chapter: exhorting to uphold. It has three [parts]: first, it exhorts the kings of the sixteen kingdoms to accept and uphold it; second, from “Among heavenly beings and humans…” onwards, it exhorts the sentient beings of the six destinies to accept and uphold it; third, from “Immeasurable kings of small kingdoms…” onwards, it exhorts the kings of small kingdoms to accept and uphold it. The third [section], exhorting to uphold, is finished.

3.34

At that time, when Śākyamuni Buddha expounded this prajñāpāramitā, fifty billion people in the assembly attained entry into the first bhūmi; furthermore, eight hundred thousand sons of gods of the six desire heavens attained the bhūmi of the emptiness of nature; furthermore, eighteen Brahmā heavens attained anutpattika-dharma-kṣānti and attained the anutpattika-dharma-sukha-kṣānti; furthermore, bodhisattvas who had previously trained realized the first bhūmi, second bhūmi, third bhūmi, up to the tenth bhūmi; furthermore, kings of asuras of the eight classes of beings attained the ten samādhi-doors, attained the two samādhi-doors, and attained the transformation of their ghost bodies into correct reception in heaven. Those present in this assembly all attained faith in intrinsic nature up to immeasurable faith in emptiness. “I now speak of them briefly; the merits of the gods and others cannot be fully exhausted.”

3.35

From “At that time, Śākyamuni…” onwards is the fourth major section within the chapter: explaining the attainment of benefits. There are six distinct kinds of attaining benefits: first, fifty billion people attain the first bhūmi; second, eight hundred thousand people of the six desire heavens attain the bhūmi of the emptiness of nature, which is on the fourth bhūmi and above; third, the eighteen Brahmā heavens attain anutpattika-kṣānti and dharma-sukha-kṣānti, which are on the seventh bhūmi and above; fourth, “furthermore, bodhisattvas who had previously trained” explains the first bhūmi up to the tenth bhūmi; fifth, spirit kings of the eight classes attaining ten samādhis means the ten kṛtsnāyatanas. Attaining two samādhis means the eight abhibhvāyatanas and eight vimokṣas; or it is said: first, emptiness, and second, signlessness. Also, transforming ghost and spirit bodies to obtain heavenly bodies. Sixth, present members who “were present in this assembly attained faith in intrinsic nature” means the four unshakeable faiths; also, attaining faith in emptiness means entering the first bhūmi; again, the ten faiths are called faith in intrinsic nature, and the gotra and above are called faith in emptiness. From “I now…” onwards is the fifth major section within the chapter: general conclusion. The brief explanation is like this; an extensive explanation cannot be exhausted.

3.36

Renwang huguo bore boluomiduo jing, Chapter Six: Scattering Flowers

3.37

The six chapters of the correct teaching form four [divisions]: the preceding three chapters explained the prajñā that is able to protect; the second, the single chapter “Protecting the Country,” explaining the kingdom that is protected, has already finished; now this chapter is the third, showing the etiquette of offerings of materials to cause people to make offerings. When the kings of the sixteen kingdoms heard the above exposition of prajñā and obtained abundant benefits, they rejoiced inwardly and scattered flowers as an offering. Taking its title from this, it is called the “Chapter on Scattering Flowers.”

3.38

Question: Offerings are of many kinds; why are flowers scattered here? Answer: Although offerings are many, they do not exceed three kinds: first, offerings of respect, meaning incense, flowers, and so forth; second, offerings of benefit, meaning clothing and so forth; third, offerings of practice, meaning the six pāramitās, the four bases of attraction, and so forth. This chapter mostly explains offerings of respect and offerings of practice. The text of this chapter forms six sections: first, it explains the kings of the sixteen kingdoms hearing the Dharma, rejoicing, and scattering flowers as an offering; from “At that time, the kings…” onwards, second, making vows; from “The Buddha addressed the great kings…” onwards, third, the Tathāgata's endorsement; from “At that time, the Buddha…” onwards, fourth, displaying supernatural power; from “The Buddha displayed supernatural penetration…” onwards, fifth, the assembly of the time attaining benefits; from “Listen attentively, listen attentively…” onwards, sixth, conclusion.

3.39

At that time, the kings of the sixteen great kingdoms, hearing the one hundred billion verses of prajñāpāramitā expounded by the Buddha, rejoiced immeasurably. They immediately scattered one trillion rows of flowers, which transformed in empty space into a single throne. The buddhas of the ten directions sat together on this single throne expounding the prajñāpāramitā, and the immeasurable great assembly sat together on this single throne. They held golden net flowers and scattered them over Śākyamuni Buddha, forming ten thousand wheels of flowers covering the great assembly.

3.40

Regarding the first [section], the scattering of flowers, there are four [parts]: First, scattering hundreds of myriads of koṭis of practice-flowers refers to the flowers of the thirty states of mind prior to the bhūmis. Second, further scattering eighty-four thousand prajñāpāramitā flowers refers to the flowers of the ten bhūmis from the first bhūmi downwards. Third, further scattering the flowers of marvelous enlightenment refers to the flowers of the Buddha-bhūmi. Fourth, the devas and humans scatter heavenly flowers. Regarding the aforementioned practice-flowers of the thirty states of mind, there are four [points]: First, it explains that the sixteen kings, hearing the above explanation of prajñā, rejoiced and immediately scattered hundreds of myriads of koṭis of practice-flowers. Second, the flowers transformed in the sky into a single seat, where the buddhas of the ten directions sat together on that single seat and preached prajñā. Third, the immeasurable great assembly sat together on a single seat, holding golden net flowers and scattering them over Śākyamuni. Fourth, the golden net flowers transformed into myriad-wheel flowers and covered the great assembly.

3.41

Question: Why did all these flowers transform and shift with such complete freedom all at once? Answer: Because of prajñā, various names are produced within the single aprāptitva mind; it cannot be sought with a mind clinging to marks. If explained in terms of exhortative interpretation, the details are numerous and cannot be set forth completely. The flowers mentioned below are also of this type.

3.42

"They further scattered eighty-four thousand prajñāpāramitā flowers, which transformed in the sky into a terrace of white clouds. Within the terrace, King of Radiant Light Buddha preached prajñāpāramitā together with an immeasurable great assembly. The great assembly within the terrace held thunder-roaring flowers and scattered them over Śākyamuni Buddha and the great assembly."

3.43

Second, the practice-flowers of those on the bhūmis. The text has three [parts]: First, it explains that the scattered flowers transformed into a terrace of white clouds; second, it explains that within the terrace King of Radiant Light Buddha preached prajñā; third, the great assembly within the terrace held thunder-roaring flowers and scattered them over Śākyamuni and the great assembly.

3.44

"They further scattered marvelous-enlightenment flowers, which transformed in the sky into a vajra city. Within the city, Lion's Roar King Buddha discussed the paramārtha-satya together with the buddhas and great bodhisattva assemblies of the ten directions. At that time, the bodhisattvas in the city held radiant-light flowers and scattered them over Śākyamuni Buddha, forming a single flower terrace, and within the terrace the buddhas of the ten directions expounded the non-dual Dharma."

3.45

Third, in the scattering of marvelous-enlightenment flowers of the Buddha-bhūmi, the text has five [parts]: First, it explains the scattering of marvelous-enlightenment flowers; second, the flowers transformed in the sky into a vajra city; third, within the city, Lion's Roar King Buddha discussed the paramārtha-satya together with the buddhas and great bodhisattvas of the ten directions; fourth, at that time the bodhisattvas in the city held radiant-light flowers and scattered them over Śākyamuni Buddha, forming a single flower terrace; fifth, within the terrace the buddhas of the ten directions expounded the non-dual Dharma.

3.46

"And all the devas and humans also scattered heavenly flowers over Śākyamuni Buddha, which formed a canopy of purple clouds in the sky covering the trisāhasra-mahāsāhasra-lokadhātu, and from within the canopy devas and humans scattered flowers numerous as the sands of the Ganges, descending like clouds."

3.47

Fourth, the great assembly, devas, and humans scattering flowers. There are three [parts]: First, they scattered heavenly flowers over Śākyamuni; second, the flowers formed a canopy of purple clouds in the sky, covering the trisāhasra-mahāsāhasra-lokadhātu; third, the devas and humans within the canopy scattered flowers numerous as the sands of the Ganges. These, in terms of external practice, are reverent offerings, and in terms of practice, they are the offering of practice.

3.48

Question: In the four preceding rounds of scattering flowers that transformed into flower canopies and the like, why was there a buddha preaching the Dharma in some cases, while in others there was not? Answer: The upāya of the buddhas vary according to conditions and cannot be rigidly standardized. The first [section] explaining the offering of scattering flowers is concluded.

3.49

"When the kings had made their offering by scattering flowers, [they said:] 'May the buddhas of the past, the buddhas of the present, and the buddhas of the future constantly preach prajñāpāramitā; and may all monks, nuns, laymen, and laywomen who receive and uphold it fulfill their wishes as desired and constantly practice prajñāpāramitā.'"

3.50

"At that time, all [the kings]..." onwards is the second major section in the chapter, making vows. In the text there are two [parts]: First, at that time all the celestial kings and rulers vowed that the buddhas of the three periods of time would constantly preach prajñā; second, from "may all who receive and uphold it..." onwards, they vowed that the four assemblies would fulfill their wishes as desired and constantly practice aprāptitva prajñā.

3.51

The Buddha told the great kings: "So it is, so it is! As the kings have said, prajñāpāramitā ought to be spoken and ought to be received; it is the mother of all buddhas, the mother of all bodhisattvas, and the source from which supernatural powers arise."

3.52

"The Buddha told..." onwards is the third major section within the chapter, the Tathāgata's endorsement. In the text there are two [parts]: First, he endorses it, hence saying "So it is, so it is!"; second, from "As the kings have said..." onwards, he encourages that it ought to be spoken and ought to be received and upheld, praising prajñā as the source of all sages with three clauses: it is the mother of all buddhas, the mother of all bodhisattvas, and the mother of all supernatural powers.

3.53

"At that time, the Buddha displayed five inconceivable supernatural transformations for the kings: a single flower entered into immeasurable flowers, and immeasurable flowers entered into a single flower; a single buddha-land entered into immeasurable buddha-lands, and immeasurable buddha-lands entered into a single buddha-land; immeasurable buddha-lands entered into a single hair-pore land, and a single hair-pore land entered into immeasurable hair-pore lands; immeasurable Sumerus and immeasurable great oceans entered into a mustard seed; a single buddha-body entered into immeasurable sentient-being bodies, and immeasurable sentient-being bodies entered into a single buddha-body, entering into the bodies of the six destinies and entering into the bodies of earth, water, fire, and wind. The buddha-body is inconceivable, the sentient-being body is inconceivable, and the world is inconceivable."

3.54

"At that time, the Buddha, for the kings..." onwards is the fourth [major section] in the chapter, the supernatural power displaying the five inconceivables, which comprises five distinctions: First, the inconceivable flower transformation: that one flower enters into immeasurable ones is the few entering the many; that immeasurable ones enter into one is the many entering the few; hence both are inconceivable supernatural powers. Second, the inconceivable buddha-lands: immeasurable buddha-lands enter into a single buddha-land, because it can transform many lands to enter into one land. Third, the inconceivable hair-pores, because the small can contain the great. Fourth, the inconceivable greatness of Sumeru, because the many can enter into a mustard seed. Fifth, the inconceivable sentient beings, because immeasurable sentient beings enter into a single buddha-body. That these five supernatural powers are termed 'inconceivable' is another name for the correct contemplation of aprāptitva.

3.55

"When the Buddha displayed his supernatural power, the devas and humans of the ten directions attained the Buddha-Flower Samādhi; bodhisattvas numerous as the sands of ten Ganges rivers attained buddhahood in their present bodies; spirit-kings of the eight classes numerous as the sands of three Ganges rivers attained the bodhisattva path; and ten thousand women attained supernatural powers and samādhi in their present bodies. 'Good sons! This prajñāpāramitā brings benefit in the three periods of time: it was preached in the past, it is preached now in the present, and it will be preached in the future.'"

3.56

"When the Buddha displayed his supernatural power..." onwards is the fifth major section in the chapter, explaining the attainment of benefit. There are two [parts]: First, it separately explains the four classes of persons attaining benefit; second, from "Good sons!" onwards, it generally cites that prajñā brings benefit in the three periods of time. Within the separate explanation of the four assemblies, there are four distinctions: First, that devas and humans of the ten directions attained the Buddha-Flower Samādhi: this is the Avataṃsaka-samādhi, attained at the tenth bhūmi. Second, bodhisattvas numerous as the sands of ten Ganges rivers attained the buddha-body. Third, spirit-kings of the eight classes numerous as the sands of three Ganges rivers attained the bodhisattva path, which is at or above the first bhūmi. Fourth, ten thousand women attained supernatural powers in their present bodies, referring to the five supernatural powers. From "Good sons!" onwards, it generally cites prajñā to explain the benefits in the three periods of time.

3.57

"Listen attentively, listen attentively, ponder it well, and practice according to the Dharma."

3.58

"Listen attentively, listen attentively..." onwards is the sixth major section in the chapter, exhorting one to practice in accordance with the three types of wisdom to conclude with an exhortation to cultivate.

3.59

Humane Kings Prajñāpāramitā Sūtra for Protecting the State, Chapter 7: Receiving and Upholding

3.60

This chapter explains the thirteen Dharma masters. To understand and enact it is "receiving"; to maintain it long without losing it is "upholding." It is titled accordingly, and hence called the "Chapter on Receiving and Upholding." The six chapters of the main discourse form four [divisions]; this is now the fourth, explaining the virtuous conduct and characteristics of those who propagate the sūtra and exhorting future [generations] to rely upon them in studying the sūtra. In the text there are two [parts]: First, Candraprabha's doubt and inquiry; second, from "The Great Muni said..." onwards, the answer. In the initial inquiry there are two [parts]: First, Candraprabha conceives a doubt arising from the preceding chapter; second, from "He addressed the Buddha, saying..." onwards, he directly inquires about the persons who uphold the Dharma in the final era. In the preceding doubtful inquiry, first he perceives portents and entertains doubts in his mind; next he speaks to request instruction.

3.61

At that time, Candraprabha thought in his mind and spoke with his mouth: "I see Śākyamuni Buddha displaying immeasurable supernatural powers; I also see Ratnapūrṇa Buddha atop the thousand-flower terrace as the master of the transformation bodies of all buddhas; and I further see the buddhas upon the worlds of the thousand petals, among whom the buddhas each preach prajñāpāramitā."

3.62

Regarding "Candraprabha": his family name was Moon (Candra), and his personal name was Prasenajit. As for calling him "Candraprabha" (Moonlight), it must be that after receiving the Dharma the character "prabha" (light) was added to his name; hence he is called Candraprabha. Next, regarding his utterance: he saw Śākyamuni's supernatural power, further saw Ratnapūrṇa Tathāgata as the master of the transformation-body buddhas, and further saw the buddhas upon the thousand petals each preaching prajñā—are the buddhas in these three places one or different?

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仁王般若經疏 — Classical Chinese