仁王護國般若波羅蜜多經疏 3.3

3.3

解曰：大文第二後之三品，明其外護：初〈護國品〉正陳外護、〈不思議品〉表殊勝德、後〈奉持品〉彰奉持人除諸災難。先明外護，王等廼誠，示法令遵、現難思力，依持具德內潔外清，由是故有後之三品。辯來意者，依《本記》云「國土有二：一世間，二乘凡夫土；二出世間，信至十地土。賊有二種：一外劫盜賊、二內煩惱賊。護有二種：一謂鬼神、二謂智慧。內外悉是佛菩薩護，已明內護，此明外護，遂諸王願，有此品故。」釋品名者，上釋總名，即此別號。恩惠曰仁、自在曰王、覆攝為護、率土為國，具如上解。明護義者，略以四門：一能護人者，若佛菩薩攝生如子，為不請友，如母之慈。《維摩經》云「如菩薩者，謂不離大慈、不捨大悲，深發一切智心而不忽忘，教化眾生終不厭倦。」又諸菩薩現種種身，隨念而應，如觀音等，即其護也。又諸王仁惠慈育為心，大臣百察奉法陳令，亦其護也。若爾自護，何待于經？世出世間，此為異故。二所護法者，謂此般若及餘諸經，更無有法過於般若波羅蜜多者，信受讀誦、依教修行，天龍潛護、尚得成佛，況乎七難豈不滅哉？若王法者，文武之道，賞罰兩權、進善黜惡，斯為化本。故《金光明經》第八偈云「國人造惡業，王捨不禁制，斯非順正理，治擯當如法。若見惡不遮，非法便滋長，遂令王國內，姦訴日增多，被他怨敵侵，破壞其國土。」由國正令，亦護法也。三能護心者，佛無緣慈、菩薩之悲，應念如響、不言而悉，即護心也。若諸王臣常以正直，無貪嗔癡、依文奉法、亦護心也。故《正理》云「由彼時人不平等貪，天龍忿責不降甘雨，故遭飢饉。又彼時人不平等心，非人吐毒，疾疫難救。又彼時人不平等貪嗔毒增上，故有刀兵互相殘害。」由貪嗔癡積之於內，三災七耀災變于外。內心不平欲求外護，煎水求氷不亦難矣。由無貪等，從化如流，即是經中外護之意。四所護事者，嚴飾道場、聽受持讀、孝養恭敬、王臣正治，如下具明，至文當悉。釋經文者，文分三段：一正明護國、二引昔護國、三聞法獲益。初明護國，於中分二：初明護國法、後明除災難。初護國法，文分為三：一明護國法、二嚴飾道場、三明其說聽。初護國法，文復分三：且初第一標陳護國。其義者何？

Commentary: As for the second major division, the remaining three chapters clarify external protection: first, the "Chapter on Protecting the State" properly sets forth external protection; the "Chapter on the Inconceivable" expresses the extraordinary virtues; and finally, the "Chapter on Upholding and Practicing" reveals that those who uphold and practice it eliminate all calamities. First, clarifying external protection: the kings and others have sincere devotion, and [the Buddha] displays the Dharma to cause them to adhere to it, manifesting inconceivable power. By relying on it, they are endowed with virtue, pure within and clear without; it is on this account that there are these remaining three chapters. Explaining the purpose of its inclusion: according to the *Original Record*, "There are two kinds of lands: first, the mundane, the land of ordinary people and the two vehicles; second, the supramundane, the land from faith up to the ten bhūmis. There are two kinds of thieves: first, external robbers and thieves; second, internal affliction-thieves. There are two kinds of protection: first, ghosts and spirits; second, wisdom. Both the internal and the external are the protection of buddhas and bodhisattvas. Having already clarified internal protection, now external protection is clarified to fulfill the wishes of the kings; therefore, there is this chapter." Explaining the chapter title: the general title was explained above; this is the specific name. Kindness and benevolence are called "benevolent" (ren); sovereignty is called "king" (wang); sheltering and gathering are called "protecting" (hu); the entire realm is called "state" (guo), as fully explained above. Clarifying the meaning of protection: this is done briefly through four gates: First, the person capable of protecting: as for the buddhas and bodhisattvas, they gather sentient beings as their children and act as unasked friends, possessing the compassion of a mother. The *Vimalakīrti Sūtra* states: "That which constitutes a bodhisattva is not abandoning great benevolence, not discarding great compassion, deeply arousing the mind of omniscient knowledge without negligence or forgetfulness, and teaching and transforming sentient beings without ever growing weary." Moreover, all bodhisattvas manifest various bodies, responding in accordance with thoughts, as in the case of Avalokiteśvara and others; this is precisely their protection. Furthermore, all kings take benevolence, favor, kindness, and nurture as their mind, while great ministers and hundred officials uphold the law and set forth orders; this too is their protection. If they protect themselves in this way, why rely on the sūtra? Because mundane and supramundane differ in this regard. Second, the Dharma that is protected: this refers to this prajñā and all other sūtras. There is no Dharma that surpasses prajñāpāramitā. If one faithfully accepts, reads, recites, and cultivates according to the teaching, the devas and dragons secretly protect them, and they can even attain buddhahood; how much more so will the seven calamities not be extinguished? As for the king's law: the way of civil and military governance, the two authorities of reward and punishment, promoting the good and dismissing the evil—these are the root of transformation. Therefore, the eighth verse of the *Suvarṇaprabhāsa Sūtra* states: "If people in the state commit evil deeds / and the king abandons them without prohibition, / this does not accord with the correct principle; / punishment and expulsion should be carried out according to the law. / If one sees evil and does not halt it, / what is unlawful will then proliferate, / thereby causing illicit litigation / to increase daily in the king's realm, / to be invaded by enemy foes, / and for his state to be destroyed." Because of the state's correct orders, this too protects the Dharma. Third, the mind capable of protecting: the Buddha's unconditioned benevolence and the bodhisattva's compassion respond to thought like an echo, understanding without words; this is the protecting mind. If all kings and ministers are constantly upright, free from greed, anger, and delusion, and uphold the law according to the text, this is also the protecting mind. Therefore, the *Abhidharmanyāyānusāra* says: "Because the people of that time have unequal greed, the devas and dragons become angry and reproachful, not sending down sweet rain, and so they suffer famine. Moreover, because the people of that time have unequal minds, non-humans spit poison, and epidemics cannot be cured. Moreover, because the poison of unequal greed and anger increases among the people of that time, there are weapons and armies mutually harming one another." Because greed, anger, and delusion accumulate within, the three calamities and the seven luminaries produce calamities without. If the inner mind is unpeaceful and one seeks external protection, is it not as difficult as boiling water to seek ice? By being free from greed and the like, transformation is followed like flowing water; this is precisely the meaning of external protection in the sūtra. Fourth, the activities that are protected: adorning the bodhimaṇḍa, listening, accepting, upholding, reading, filial support and reverence, and the kings and ministers governing uprightly, as fully explained below; this will be understood when reaching the text. Explaining the sūtra text: the text is divided into three sections: first, properly clarifying the protection of the state; second, citing the past protection of the state; third, obtaining benefits upon hearing the Dharma. First, clarifying the protection of the state is divided into two: first, clarifying the Dharma of protecting the state; later, clarifying the elimination of calamities. The first part, the Dharma of protecting the state, is divided into three: first, clarifying the Dharma of protecting the state; second, adorning the bodhimaṇḍa; third, clarifying preaching and listening. The first part, the Dharma of protecting the state, is further divided into three: first, pointing out and setting forth the protection of the state. What is its meaning?