[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 2.5 # 仁王經疏 2.5 仁王經疏 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1708.2.5) 釋曰：第二、依文正釋。上來廣釋二護，文別有三：初〈觀空品〉，明護佛果，是自利行；次〈教化品〉，釋十地菩薩利他行。後〈二諦品〉；辨二護所依理。上來已辨護佛果訖，自下第二釋十地行。於此品中，大分為二：初王發三問、後世尊正答。此即初也。文有兩節：初白佛言護十地行菩薩者，牒前品中護十地行菩薩即能護人也；次云何可行等者，正發問辭。問有三意：一行可行者，問菩薩自利可行法；二云何行化眾生者，問利他行，謂依何地行能化眾生；三以何相眾生可化者，問所化生實不實相。又解：初問自利依何行相，故以五忍行答之；次問利他依何位行，故以十地行答之；後問何相眾生可化，故以幻化身見幻化眾生而教化之。至文當釋。 > Explanation: Second, directly explaining according to the text. Above, the two protections were broadly explained, and the text has three distinct parts: first, the 'Contemplation of Emptiness Chapter', which illuminates protecting the Buddha-fruit, which is practice for one's own benefit; next, the 'Teaching and Transformation Chapter', which explains the practice of benefiting others by bodhisattvas of the ten bhūmis; finally, the 'Two Truths Chapter', which distinguishes the principle upon which the two protections rely. Above, distinguishing the protection of the Buddha-fruit has been completed; below is the second, explaining the practices of the ten bhūmis. Within this chapter, it is broadly divided into two: first, the king poses three questions; second, the World-Honoured One directly answers. This is the first. The text has two sections: first, 'They addressed the Buddha, saying: "The bodhisattvas who protect the practice of the ten bhūmis"' reiterates the bodhisattvas who protect the practice of the ten bhūmis in the previous chapter, who are the persons able to protect; next, 'How can they practice...' and so forth directly poses the wording of the questions. The questions have three intentions: 1. 'What practice can be practiced?' asks about the practice that the bodhisattva can practice for self-benefit; 2. 'How do they practice transforming sentient beings?' asks about the practice of benefiting others, meaning relying on the practice of which stage can one transform sentient beings; 3. 'By what marks can sentient beings be transformed?' asks about the real or unreal marks of the beings who are transformed. Another explanation: the first asks about what aspect of practice self-benefit relies on, hence it is answered with the practice of the five patiences; next it asks about what stage and practice the benefit of others relies on, hence it is answered with the practice of the ten bhūmis; finally it asks by what marks sentient beings can be transformed, hence \[it is answered that\] with an illusory transformed body one sees illusory transformed sentient beings and teaches and transforms them. When we arrive at the text, this will be explained. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.1708.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.1708.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1708.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.2.5) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.3.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.2.5](https://indike.org/pramana/in.bauddha.taisho.1708.2.5) · Pramāṇa