仁王護國般若波羅蜜多經疏 1.204

1.204

大文第二〈觀如來品〉下六品經明正宗分，意明護國為經之主。國有淨穢，分為二護：即前三品明其內護，護佛菩薩諸淨土故，〈觀如來品〉彰其果德，〈菩薩行品〉具明修因，後《二諦品》前二依故。後之三品明其外護，護諸王等所居土故。初〈護國品〉明其報得，〈不思議品〉彰法勝能，後〈奉持品〉明前二故。又科為三：前三為內；第四為外；下二為總，總彰經德、總明前故。又科為四，別如二文：總中分二，先顯經德示不思議、後總彰前具明二護。又科為五：初二為內，內彰勝劣；次辨總依，通前及後；次為外護，滿本所求；次因散花，表經奇特。後總前四內外依持，十三法師從因至果，十六王等無上寶故。又科為六：開初果因別則為云合為一故。依二判中，內非無外、果非無因，各依勝顯，彰內外普。於前三品辨次第者，先彰果德令生欣求，必藉因故修勝行，無論因果必有所依。又果位中如智平等，修因趣果二利雙明，住果修因皆依境故。又即於境有分有全，全勝居初、分劣居次，位別勝劣，境後明故。又約果談因、修因趣果，因果雖二，境唯是一。猶斯因果俱得護名，果不對因更何所護？內護三品，次第應知。

The second major section: the six chapters from "Contemplating the Tathāgata" onward clarify the main body of the sūtra, whose purpose is to clarify that protecting the state is the principal theme of the sūtra. Countries have pure and defiled, which are divided into two protections: the first three chapters clarify the internal protection, because they protect the various pure lands of the buddhas and bodhisattvas—Chapter "Contemplating the Tathāgata" displays their fruition-virtues, Chapter "Bodhisattva Practice" fully clarifies the causal cultivation, and the subsequent Chapter "Two Truths" provides the basis for the preceding two. The latter three chapters clarify the external protection, because they protect the lands inhabited by the various kings and others: first, Chapter "Protecting the State" clarifies what is obtained through retribution; Chapter "Inconceivable" displays the superior capability of the Dharma; and the subsequent Chapter "Upholding" clarifies [the preservation of] the preceding two. Again, it is sectioned into three: the first three are internal; the fourth is external; the latter two are general, generally displaying the virtues of the sūtra and generally clarifying the preceding. Again, it is sectioned into four, distinct as in the two texts: the general is divided into two, first displaying the virtues of the sūtra to show the inconceivable, and then generally displaying the preceding to fully clarify the two protections. Again, it is sectioned into five: the first two are internal, internally displaying the superior and inferior; next discerning the general basis, which connects to both the preceding and the subsequent; next is the external protection, fulfilling their original requests; next, by means of scattering flowers, expressing the extraordinary nature of the sūtra; and finally, summarizing the four preceding bases of internal and external maintenance, from cause to fruition for the thirteen Dharma masters, because they are an unsurpassed treasure for the sixteen kings and others. Again, it is sectioned into six: distinguishing the initial fruition and cause separately makes it so, whereas combining them makes one. According to the division into two: the internal is not without the external, nor is the fruition without the cause; each is made manifest according to what is prominent, displaying the universality of the internal and external. Regarding the order among the first three chapters: first displaying the fruition-virtues induces aspiring pursuit; since this must rely on causes, one cultivates superior practices; and regardless of cause or fruition, there must be that which they rely upon. Furthermore, in the stage of fruition, suchness and cognition are equal; cultivating causes to proceed toward the fruition clarifies both benefits; and abiding in fruition or cultivating causes both rely upon the object. Moreover, in relation to the object there are partial and complete: the completely superior is placed first, the partially inferior is placed next, and because the stages are distinguished as superior and inferior, the object is clarified afterward. Furthermore, discussing the cause in terms of the fruition and cultivating the cause to proceed toward the fruition—although cause and fruition are two, the object is only one. Because cause and fruition both obtain the name of protection, if the fruition were not paired with the cause, what else would be protected? The sequence of the three chapters of internal protection should be understood in this way.