仁王護國般若波羅蜜多經疏 1.35

1.35

第四依文正解，曲分為二：初釋題目、後解本文。釋題目者，晉、梁所譯題目俱云「仁王般若」無「護國」名，秦本雖有「護國」之言乃無「多」字，巨唐新譯文義具故。釋題目中，初解通名、後釋品號。解通名中，先離、後合。唐梵對者，梵云麼努，此翻為仁。梵云產捺囉，此翻為王。梵云跛羅，此翻為護。梵云囉瑟吒囉，此翻為國。梵云鉢囉枳穰，此云智慧，敵對譯者名極智也。梵云波囉弭多，此云到彼岸。依聲明論分句釋云：波囉伊（上聲）多，言伊多者，云此岸也。言波藍者，云彼岸也。由乘極智，離此到彼也。梵云素怛㘕，此翻為經。然今題云「仁王護國般若波羅蜜多經」者，一部都名總十一字，上四下一俱是唐言，中間六字乃是梵語。仁王則諸主，彰廣敬之令譽。護國則所為，陳博愛之鴻業。言仁者人也，正理解人多思慮故，依義訓人有恩親故。依書解者，如大傳云「舜不登而高、不行而遠，拱揖於天下，而天下稱仁。」《禮》曰「上下相親是謂之仁。」又曰「溫良者仁之本，敬慎者仁之地，寬裕者仁之作，遜接者仁之能，禮節者仁之貌言，談者仁之文，歌樂者仁之和，散者仁之施，儒者仁之行，兼而有之是謂之仁。」《論語》曰「克己復禮，天下歸仁。」則恩惠於物、慈施博眾名為仁矣。言王者主也。《順正理論》於劫初時，為分香稻共立田主。三曼多王，此云共許。若言天子者，《金光明》偈云「雖生在人世，尊勝故名天。由諸天護持，亦得名天子。」依書解者，《韓詩》曰「王者往也，天下往之。善養人也，故人尊之。善治人也，故人安之。善悅人也，故人親之。善飾人也，故人樂之。具此四德而天下往。」《禮》曰「天子以德為車，以樂為脚。」又曰「昔者先王尚有德、尊有道、任有能、舉有賢，故因天事天、因地事地。」《老子》四大，王居其一。《說文》王字，德貫三才，兆庶又安，是稱王矣。王有仁德，有財得名。王懷仁德，仁即王故，持業得名。王行仁惠，仁之王故，依主得名。言護者，加衛義、覆攝義。蓋為仁王，仰希如來大悲加衛，普覆含識攝受無遺，故稱護也。言國者，城也。四海八方有截疆域，聖凡士庶各安其居，若乃災害不生、禍亂不作，人天歡慶、龍鬼潛施，至教常流、安人護國，國之護故，依主得名。言般若者，梵音也，此云智慧。先別後通，列有五種：一者文字，能詮教也。二者觀照，即淨慧也。三者實相，即真如也。四者境界，謂即二諦、三性三無性也。五者眷屬，相應四蘊、助伴五蘊，定道戒也。般若名寬，通前五種；勝用唯二，正智、如如。具足應言般羅賢若，此翻為慧。梵云若那，此翻為智。西方梵字有界有緣，准《大品經》，若之一字通目智慧，二字界故；般那兩字別目慧智，二字緣故。以般助若，若即目慧；以那助若，若即目智。由是經論，六度十度開合不同。若言六度，即智慧二總為第六，以合明故。若言十度，慧為第六、智為第十，各別明故。

Fourth, correctly interpreting according to the text, which is subdivided into two parts: first, explaining the title; second, explicating the root text. Regarding explaining the title: in the translations made under the Jin and Liang dynasties, the titles both said "Benevolent Kings Prajñā" without the words "Protecting the State"; although the Qin version had the words "Protecting the State", it lacked the word "duo" (pāramitā); because the new translation of the Great Tang is complete in both text and meaning. Within explaining the title, first the general title is explained, and afterwards the chapter heading is explicated. Within explaining the general title, first there is the analysis of its parts, and afterwards their combination. Comparing Chinese and Sanskrit: the Sanskrit says *manu*, which is here translated as "benevolent" (ren). The Sanskrit says *candra*, which is here translated as "king" (wang). The Sanskrit says *pāla*, which is here translated as "protecting" (hu). The Sanskrit says *rāṣṭra*, which is here translated as "state" (guo). The Sanskrit says *prajñā*, which is here said to be wisdom (zhihui), or strictly translated, "ultimate cognition". The Sanskrit says *pāramitā*, which is here said to be "reaching the other shore". Explicating the phrase by dividing the words according to the grammatical treatises (Śabdavidyā): *pāram-ita*, where *ita* means this shore, and *pāra* means the other shore. By mounting the ultimate cognition, one leaves this [shore] and arrives at that [shore]. The Sanskrit says *sūtra*, which is here translated as scripture (jing). Thus, the present title, "Renwang huguo boreboluomiduo jing" (Prajñāpāramitā Sūtra of the Benevolent Kings for the Protection of the State), is a single collective name for the work consisting of eleven characters in total. The top four and bottom one are all Chinese words, whereas the six characters in between are Sanskrit words. "Benevolent Kings" refers to the various rulers, manifesting their good reputation of vast reverence. "Protecting the state" refers to what is undertaken, displaying the magnificent enterprise of universal love. The word "benevolent" (ren) means human (ren): the Abhidharmakośa explains that humans possess much contemplation and thought; following its etymology, humans possess affection and closeness. If explained according to the classics, as the Great Commentary states: "Shun reached high without ascending, reached far without travelling; he clasped his hands and bowed to the world, and the world called him benevolent." The Rites states: "When superiors and inferiors love one another, this is called benevolence." It also says: "Gentleness and goodness are the root of benevolence; reverence and care are the ground of benevolence; broad generosity is the action of benevolence; deferential engagement is the ability of benevolence; propriety and moderation are the appearance of benevolence; speech and conversation are the refinement of benevolence; songs and music are the harmony of benevolence; distribution is the giving of benevolence; Confucian learning is the practice of benevolence—possessing all of these together is called benevolence." The Analects states: "Subduing oneself and returning to propriety, the world will turn to benevolence." Thus, conferring kindness upon beings and broadly bestowing compassion upon the multitude is called benevolence. The word "king" (wang) means ruler. The Nyāyānusāra states that at the beginning of the eon, in order to divide the fragrant rice, they mutually established a master of the fields: King Sammata, translated here as "Universally Consented". As for the term "Son of Heaven" (tianzi), a verse in the Suvarṇaprabhāsa states: "Though born in the human world, / because he is supreme he is called 'divine' (tian); / because all the devas protect and uphold him, / he is also able to be called the 'Son of Heaven'." If explained according to the classics, the Han Poetry Commentary states: "A king (wang) is where people go (wang); the world goes to him. He is good at nourishing people, and therefore people revere him. He is good at governing people, and therefore people find peace in him. He is good at pleasing people, and therefore people feel close to him. He is good at refining people, and therefore people take joy in him. Possessing these four virtues, the world goes to him." The Rites states: "The Son of Heaven takes virtue as his chariot and music as his feet." It also says: "In ancient times, the former kings esteemed those with virtue, honoured those with the Way, employed those with ability, and promoted the worthy; therefore, according to Heaven they served Heaven, and according to Earth they served Earth." In Laozi's four greats, the king occupies one. The Shuowen explains that for the character "king" (王), its virtue贯 penetrates the Three Realms (Heaven, Earth, and Man), and the myriads of commoners are pacified; hence he is called "king". If the king possesses benevolent virtue, the compound is named as a possessive compound (bahuvrīhi). If the king cherishes benevolent virtue, benevolence is itself the king, so it is named as an appositional compound (karmadhāraya). If the king practices benevolent kindness, being the king of benevolence, it is named as a dependent compound (tatpuruṣa). The word "protecting" (hu) has the sense of augmenting defense and the sense of overshadowing and gathering in. Because for the Benevolent King, he looks up and aspires to the Tathāgata's great compassion to augment defense, universally overshadowing sentient beings and gathering them in without remainder, it is called "protecting". The word "state" (guo) means a city or realm: the territory demarcated across the four seas and eight directions, where noble and commoner, scholar and ordinary person each dwell peacefully in their place; when disasters do not arise, unrest does not occur, humans and devas rejoice, dragons and ghosts secretly bestow protection, the supreme teaching constantly flows, pacifying the people and protecting the state—because it is the protection of the state, it is named as a dependent compound (tatpuruṣa). The word "prajñā" is a Sanskrit sound, translated here as "wisdom" (zhihui). Setting forth first the distinct and then the general, five kinds are enumerated: first, textual, which is the teaching capable of expressing [the meaning]; second, contemplative, which is pure discernment (prajñā); third, real mark, which is tathatā; fourth, objective realm, meaning the two truths, the three natures, and the three non-natures; fifth, concomitant, which is the four associated skandhas, the five skandhas as assistants, and the samādhi and path-precepts. The name prajñā is broad, pervading the preceding five kinds; its superior functions are only two: correct cognition and suchness as it is. In full, it should be pronounced *prajñā*, which is translated here as discernment (hui). The Sanskrit says *jñāna*, which is translated here as cognition (zhi). In the Sanskrit writing of the western regions, there are verbal roots and affixes. According to the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra, the single character *jñā* generally designates wisdom (zhihui), being the two-syllable root; the two characters *prajñā* and *jñāna* distinctly designate discernment (hui) and cognition (zhi), being the two-syllable forms with affixes. Taking *pra-* to assist *jñā*, *prajñā* directly designates discernment; taking *n-* to assist *jñā*, *jñāna* directly designates cognition. On this basis, the sūtras and treatises differ in expanding or combining the six pāramitās and ten pāramitās: if speaking of six pāramitās, discernment and cognition are jointly the sixth, because they are elucidated together; if speaking of ten pāramitās, discernment is the sixth and cognition is the tenth, because they are elucidated individually.