仁王護國般若波羅蜜多經疏 1.27

1.27

二、分所攝者，十二分義具如別章，今但列名略配經矣。一者契經。有通有別，通即十二俱名契經，別即長行所應說義，此經具有。二者應頌。長行已說應重述頌，謂〈菩薩行品〉有七言偈，雖佛說長行，王讚偈頌再牒長行即重頌故；又〈奉持品〉五言偈是。三者記別。此有三相：一記大人當成佛事、二記弟子死此生彼、三為記別諸法之義，今此經中可通第三。四者諷誦。謂前未說，直以偈明，謂〈二諦品〉及〈護國品〉五言四言二偈頌是。五者自說。謂不待諸觀機即說，令法久住顯佛悲深，謂〈觀如來品〉云「善男子！吾今先為諸菩薩摩訶薩說護佛果護十地行」等。六者緣起。此有三相：一因犯制戒、二因事說法、三因請說法。今此經中通第二三，〈囑累品〉中因事說誡，及上下文因請說故。七者譬喻。謂以喻況曉所說法，謂下經云「恒沙世界滿中七寶，以用布施大千有情得羅漢果」等。八者本事。謂除自身，說於過去弟子及法。即〈菩薩行品〉說波斯匿王為四地菩薩，及下普明、班足王等護國之事。九者本生。說佛自身在過去世彼彼方所，若死若生行菩薩行。即自說云我為八地菩薩，及下頂生欲滅帝釋《涅槃經》云「爾時頂生即我身是」，明佛因矣。十者方廣。此有二相：一說行菩薩道、二法廣多極高大故，此經具有。十一希法。為說八眾共德及餘最勝殊特驚異，謂下經云「若人得聞十四忍者，不生惡趣得菩提」等。又班足聞法證空三昧，又〈不思議品〉散花神變等。十二論義。謂諸經典修環研窮。摩呾理迦，諸了義經皆得名為摩呾理迦也。今此經中乘前起後請問性相修環而說，是論議經，具十二矣。

Second, regarding that which is subsumed under the divisions: the meaning of the twelve divisions is fully detailed in a separate chapter; here we merely list their names and briefly match them to the sūtra. First, sūtra. This has general and specific [meanings]: generally, all twelve are called sūtras; specifically, it refers to the meanings that should be expressed in prose, which this sūtra possesses completely. Second, geya. What has already been spoken in prose is restated in verse; this refers to the seven-syllable verses in the "Chapter on the Bodhisattva Practices"—although the Buddha spoke in prose, the king praised in verse by repeating the prose, which is precisely restating in verse; furthermore, the five-syllable verses in the "Chapter on Upholding" are this. Third, vyākaraṇa. This has three marks: first, predicting a great being's future attainment of buddhahood; second, predicting that a disciple will die here and be born there; third, predicting and explaining the meaning of phenomena; now, in this sūtra, it can apply to the third. Fourth, gāthā. This refers to what was not spoken before but is clarified directly in verse, such as the two sets of verses in five-syllable and four-syllable lines in the "Chapter on the Two Truths" and the "Chapter on Protecting the State." Fifth, udāna. This refers to speaking spontaneously without waiting for questions upon observing the faculties of beings, in order to make the Dharma endure long and reveal the Buddha's deep compassion, such as when the "Chapter on Contemplating the Tathāgata" says: "Good sons! I shall now first explain for all bodhisattva-mahāsattvas the practices for protecting the fruit of buddhahood and protecting the ten bhūmis," and so forth. Sixth, nidāna. This has three marks: first, establishing precepts due to transgressions; second, speaking Dharma due to circumstances; third, speaking Dharma due to requests. Now this sūtra applies to the second and third, because in the "Chapter on Entrustment" admonitions are spoken due to circumstances, and throughout the text teachings are spoken due to requests. Seventh, avadāna. This refers to using parables and analogies to explain the Dharma that is spoken, such as when the sūtra below says: "Even if worlds as many as the sands of the Ganges were filled with the seven treasures and used to give alms to sattvas of the great chiliocosm so that they attained the fruit of arhatship," and so forth. Eighth, itivṛttaka. This refers to speaking of disciples and teachings of the past, excluding oneself. That is, the "Chapter on the Bodhisattva Practices" states that King Prasenajit was a bodhisattva of the fourth bhūmi, as well as the events of Samantaprabha, King Kalmāṣapāda, and others protecting their states below. Ninth, jātaka. This speaks of the Buddha himself in past lives in various places, whether dying or being born, practicing the bodhisattva path. That is, he himself says that he was a bodhisattva of the eighth bhūmi, and below, Mūrdhata wishing to destroy Śakra; the Nirvāṇa Sūtra says: "At that time, Mūrdhata was precisely my own person," clarifying the Buddha's causes. Tenth, vaipulya. This has two marks: first, explaining the practice of the bodhisattva path; second, because the dharmas are vast, numerous, extremely lofty, and great; this sūtra possesses both. Eleventh, adbhutadharma. This explains the common virtues of the eight assemblies and other supreme, extraordinary, and astonishing matters, such as when the sūtra below says: "If a person hears of the fourteen kṣāntis, they will not be born in the evil destinies and will attain bodhi," and so forth. Furthermore, Kalmāṣapāda heard the Dharma and realized the samādhi of emptiness, and there is the supernatural manifestation of scattering flowers in the "Chapter on the Inconceivable." Twelfth, upadeśa. This refers to the thorough investigation and study of the classical scriptures. Mātṛkā: all definitive sūtras may be called mātṛkā. Now, in this sūtra, following the preceding and initiating what follows, inquiring into nature and characteristics, and speaking in a thorough and investigated manner, it is an upadeśa sūtra; thus it possesses all twelve.