仁王經疏 1.4

1.4

言說經意及題目者，詳夫實相深妙，非四智無以證其源；觀察幽微，寄三藏乃可開其轍。是故法王大聖三般若以標宗、□□開士四悉檀而演奧，無相之旨寔在茲乎。然則□□多方、入理非一，為成二護故說此經。序等三分，略說諸經之儀或八品之義，廣顯此經之宗旨。題云佛說仁王護國般若波羅蜜經者，一部之通名。序品第一者，品內之別目。都名雖一，其義有四，理必歸真，意存護國。一「佛說」者，所請法王，自他覺滿，開示妙法，故言佛說。二「仁王」者，能請國王。仁者忍也，善惡含忍。王者往也，眾所歸往，故名仁王。三「護國」者，請說所為。四「般若波羅蜜經」者，辨能護法。般若名智，波羅蜜者云到彼岸，謂由智力到涅槃岸。經者素怛覽，此云契經。契謂契合，契當道理，合有情機。經亦二義：一者貫穿、二者攝持。貫穿法相，攝持有情，故名為經。就能所請及能所護，以稱經因。序謂由序，起正說之由致。品謂品類，或是義類。我聞等義類相從，攝義各別，名之為品。八品之內，此品最初，名為第一，故言

As for stating the intention in speaking the sūtra and its title: on careful examination, the true mark is profound and wondrous, and without the four wisdoms there is no means to realize its source; its contemplation is deep and subtle, and only by relying on the tripiṭaka can its path be opened. Therefore the Dharma King, the Great Sage, marked the central theme with the three prajñās, and […] the great beings expounded the depths through the four siddhāntas; the import of signlessness is truly found herein! However, […] many methods, and entry into the principle is not singular; for the sake of accomplishing the two protections, this sūtra was spoken. The three divisions of preface and so forth briefly state the protocol of various sūtras or the meaning of the eight chapters, extensively revealing the central theme of this sūtra. As for the title stating 'Sūtra of the Benevolent Kings Who Protect Their States, Spoken by the Buddha', this is the general name of the entire work. 'Introductory Chapter, Number One' is the specific designation within the chapters. Although the overall title is one, its meanings are four: its principle must revert to the real, and its intention lies in protecting the state. First, 'Spoken by the Buddha': the requested Dharma King, having perfected enlightenment for himself and others, discloses the wondrous Dharma; hence it is called 'Spoken by the Buddha'. Second, 'Benevolent Kings': the kings of states who are capable of requesting. 'Benevolent' means enduring, tolerantly enduring good and evil. 'King' means going toward, that to which the multitude goes; hence they are named 'benevolent kings'. Third, 'Who Protect Their States': that for the sake of which the discourse is requested. Fourth, 'Prajñāpāramitā Sūtra': discerning the Dharma that is capable of protecting. Prajñā is named wisdom, and pāramitā means reaching the other shore; that is, by the power of wisdom reaching the shore of nirvāṇa. Sūtra is sūtra; here it is translated as 'matching thread' (qijing). 'Matching' means fitting together: it tallies with the principle and matches the capacities of sentient beings. 'Sūtra' also has two meanings: first, stringing together; second, holding together. It strings together dharmalakṣaṇas and holds together sentient beings; hence it is called 'sūtra'. In terms of those who request and that which is requested, and that which protects and that which is protected, it designates the causes of the sūtra. 'Introduction' means the preface, the occasion that gives rise to the principal exposition. 'Chapter' means a class or category, or a category of meaning. Such meanings as 'Thus have I heard' follow one another in category, each subsuming distinct meanings; hence it is called a chapter. Among the eight chapters, this chapter is the very first and is called number one; therefore it is said: