仁王護國般若波羅蜜多經疏 3.21

3.21

解曰：如法修行者，依前理事應如說行，服藥患除理必然故。觀其即事以略言者，去年四月內譯經畢，我后至道持讀聽聞。洎夫九月出經百座。秋霖澄霽卿雲滿空，自卯及申倐乎萬變，軍容相國爰與百察，士馬溢郭傾城縱觀，或禮或躍零涕如雨。其月二日恩勅曰：師久植智牙、高懸心鏡，開法王之祕藏、演金口之玄言，三際流傳、四生蒙賴。而道符真聖、理契天人，宿雨𭠎陰、祥雲流彩，感通之力朝野同歡。有媿宣揚，用增誠敬也。其月下旬，西戎北狄蟻聚王畿，無勞強師蕃醜𮪋潰。若非明主至信、大臣盡節，上行下化雷動雲行，道俗精誠，熟能興於此。善法堂號豈虛也哉。慚不能文，幸而述矣。從此第二明除災難。於中分二：初明除災難、後明稱所求。初除災難，文分為二：一明諸災難、二明災難滅。初明災難，文分為三：一明鬼神護、二明其喪亡、三列諸災難。且初第一明鬼神護。

Commentary: "Practicing in accordance with the Dharma" means that relying on the previously mentioned principle and phenomena, one should practice as taught; for when one takes medicine, the disease is cured—the principle is inevitably so. If we observe the immediate events to speak briefly of them: in the fourth month of last year, the translation of the sūtra was completed within the palace; our sovereign of utmost virtue upheld, read, and listened to it. When it came to the ninth month, the sūtra was expounded on one hundred seats. The autumn rains cleared, and auspicious clouds filled the sky; from the hour of the Rabbit to that of the Monkey, in an instant there were ten thousand transformations. The Inspector of the Armies and the Prime Minister, along with the various officials, with troops and horses filling the suburbs and the whole city pouring out to gaze freely, either bowed or leaped for joy, tears falling like rain. On the second day of that month, the gracious imperial edict stated: "The master has long planted the sprout of wisdom and hung high the mirror of the mind, opening the secret storehouse of the Dharma King and expounding the profound words from the golden mouth, transmitted across the three times, with the four modes of birth relying on them. The Dao accords with the true sages, and the principle harmonizes with heaven and humanity; the persistent rains have dispersed their gloom, and auspicious clouds spread their radiance. By this power of spiritual resonance, court and country rejoice together. Feeling inadequate in promoting it, we thereby increase our sincere reverence." In the last ten days of that month, the western Rong and northern Di gathered like ants at the royal capital; yet without troubling powerful armies, the barbarian hordes broke apart and scattered. Had it not been for the enlightened sovereign's supreme faith and the ministers' utmost loyalty, practicing above and transforming below, stirring like thunder and moving like clouds, with the pure sincerity of both clerics and laity, who could have brought about such an occurrence? How could the title of the Hall of the Good Dharma be in vain! Ashamed of lacking literary skill, I have nonetheless recounted it. From here, the second part explains eliminating calamities. In this there are two: first, explaining the elimination of calamities; second, explaining the fulfillment of what is sought. The first, eliminating calamities, is divided into two: 1. explaining the various calamities; 2. explaining the cessation of calamities. The first, explaining calamities, is divided into three: 1. explaining the protection by spirits; 2. explaining death and destruction; 3. listing the various calamities. First, the primary part explains protection by spirits.