仁王般若經疏 3.7

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.