仁王經疏 2.114

2.114

問：此經意但取天王、非閻浮提，如何此云作閻浮四天王耶？答：此有兩釋。一云：於四天王中，但作領閻浮提增長天王，由南勝故，不作餘王。一云：通作四種天王，就勝方便故，但言閻浮提王。然此十王，諸教不同。依《十地經》，初地菩薩，作閻浮王；二地菩薩，作轉輪聖王；六欲天中除四天王，四靜慮中除第三禪，餘八處中如其次第作八王位。今依此經，六欲天中及四靜慮，如其次第受十王位，除閻浮王及轉輪王。言百法門者，第三顯習法門，即自利行，如上所說，於十信中，一一具行十信，故言百法門也。言二諦平等心者，第四釋地別行。謂於初地創證真如，如實了知真俗一味非即非離，非即故化義得成、非離故證法皆空。言化一切眾生，第五顯地通行。地地皆用化生為業。下有九地，多作五段，准此應釋。

Question: The intention of this sūtra is only to take the heavenly kings and not Jambudvīpa; why then does it say here, 'becoming a Heavenly King of the Four [Directions] of Jambudvīpa'? Answer: There are two explanations for this. One says: Among the Four Heavenly Kings, [the bodhisattva] only becomes the Heavenly King Virūḍhaka, who governs Jambudvīpa; because the south is superior, he does not become the other kings. Another says: He generally becomes all four kinds of heavenly kings; it is only by taking the most superior as an expedient that it mentions the king of Jambudvīpa. However, regarding these ten kings, the various teachings differ. According to the Sūtra on the Ten Bhūmis, a bodhisattva of the first bhūmi becomes a king of Jambudvīpa; a bodhisattva of the second bhūmi becomes a wheel-turning sage king; in the six desire heavens, leaving out the Four Heavenly Kings, and in the four dhyānas, leaving out the third dhyāna, he assumes the positions of the eight kings in the remaining eight places in their proper sequence. Now, according to this sūtra, in the six desire heavens and the four dhyānas, he receives the ten royal positions in their proper sequence, excluding the king of Jambudvīpa and the wheel-turning king. 'A hundred teachings': the third is to reveal the teachings practiced, which are the practices for one's own benefit. As stated above, within the ten faiths, each fully performs the ten faiths; hence it is called 'a hundred teachings.' 'A mind of equality regarding the two truths': the fourth is to explain the distinctive practice of the bhūmi. That is, on the first bhūmi one initially realizes tathatā and knows in accordance with reality that the ultimate and conventional are of a single taste, neither identical nor separate: because they are not identical, the meaning of transforming [beings] can be established; because they are not separate, the realized dharmas are all empty. 'Transforming all sentient beings': the fifth is to reveal the common activity of the bhūmis. Every bhūmi takes transforming sentient beings as its task. The nine bhūmis below are mostly divided into five sections, which should be explained by analogy to this.