仁王護國般若波羅蜜多經疏 3.37

3.37

解曰：破四重戒者，婬盜殺妄，性重戒也。作五逆罪者，如《俱舍論》第十八說，所謂殺父、殺母、殺阿羅漢、破和合僧、出佛身血也。然此五中四身一語，并彼同類，彼廣明故。及毀諸戒者，所謂殘等諸戒也。別解脫戒各有支因，律儀有八，實體唯四，依緣具闕，義如常解。然其體者，有宗無表色，《成實》不相應。今大乘宗，依思願種假立為體，不隨心戒四心三性皆得現前。捨緣別者，有宗五緣，如《俱舍論》第十五頌云「捨別解調伏，由故捨命終，及二形俱生，斷善根夜盡。」經部加犯重，法密加法滅，捨緣別故。《瑜伽》五十三捨有五緣也，捨學處故、犯根本罪故、二形生故、善根斷故、捨同分故，捨苾芻律儀。若正法毀壞正法隱沒，雖無新受，舊不捨故得戒未捨。身有律儀，遇緣毀犯，名毀諸戒，無別悔緣，定墮地獄，如常分別。若悔緣者，依大乘教，如《造像經》說，由造經像，三惡道業略受速出而不受苦，如箭射林不住而過。又《觀無量壽》云「有五逆者，亦生西方。」又《涅槃》二十云「阿闍世王發菩提心，不入地獄。」廣讚發菩提心，如彼文也。又《大方等陀羅尼經》第一云「若犯菩薩二十四戒、若犯比丘等一一諸戒，一心懺悔，若不還生，無有是處。」今此經云「無量過咎悉得消滅」者，即由聞經受持讀誦，罪皆滅矣。從此第二引昔護國。於中分二：初引昔護國、後結勸受持。初引昔中，文分為三：一明昔天王、二明昔人王、三例指諸王。初天王中，文復分三：且初第一標頂生王。

Exposition: 'Breaking the four grave precepts' refers to sexual misconduct, theft, killing, and lying, which are the inherently grave precepts. Regarding 'committing the five sins of immediate retribution,' as explained in fascicle eighteen of the *Abhidharmakośa-bhāṣya*, these are killing one's father, killing one's mother, killing an arhat, disrupting the harmonious Saṃgha, and causing blood to flow from the body of a Buddha. Among these five, four are bodily and one is verbal, along with their respective equivalent categories, as fully explained there. 'And violating the various precepts' refers to all the precepts such as the saṃghāvaśeṣas and so on. The prātimokṣa vows each have their distinct components and causes; though there are eight types of moral discipline, their real essence comprises only four, differing in the presence or absence of conditions, as usually explained. As for their essence, the Sarvāstivāda school takes it to be non-informative form (avijñapti-rūpa), whereas the *Satyasiddhi* holds it to be unassociated (cittaviprayukta-saṃskāra). Now, in our Mahāyāna school, relying on the seeds of volition and aspiration, it is nominally established as the essence; it does not follow the mind-precepts, and can be present in all four minds and three natures. Regarding the different conditions for forfeiting the precepts, the Sarvāstivāda school posits five conditions, as verse fifteen of fascicle fifteen of the *Abhidharmakośa-bhāṣya* states: 'The prātimokṣa discipline is forfeited through intentional abandonment, death, the simultaneous emergence of two sexes, the severance of roots of goodness, or the passing of the night.' The Sautrāntikas add the commission of a grave offense, and the Dharmaguptakas add the extinction of the Dharma; hence the conditions for forfeiture differ. In fascicle fifty-three of the *Yogācārabhūmi*, forfeiture has five conditions: abandoning the training rules, committing a fundamental offense, the emergence of two sexes, the severance of the roots of goodness, and abandoning the common allotment of existence—these constitute the forfeiture of the bhikṣu discipline. If the True Dharma is destroyed and the True Dharma disappears, although there is no new receiving [of vows], because the old ones have not been abandoned, one possesses the precepts and has not forfeited them. When bodily discipline is possessed and one encounters conditions leading to transgression, this is called 'violating the various precepts'; without distinct conditions for repentance, one is bound to fall into hell, as ordinarily differentiated. If there are conditions for repentance, according to the Mahāyāna teaching, as stated in the *Sūtra on the Making of Images*, through making sūtras and images, one's karma leading to the three evil destinies is briefly experienced and quickly escaped without enduring torment, like an arrow shot through a forest passing through without stopping. Furthermore, the *Contemplation of Amitāyus Sūtra* states: 'Even those who commit the five sins of immediate retribution may also be born in the Western realm.' Moreover, fascicle twenty of the *Mahāparinirvāṇa Sūtra* states: 'King Ajātaśatru aroused the bodhicitta and did not enter hell.' It extensively praises the arousal of the bodhicitta, as in that text. Furthermore, fascicle one of the *Mahāvaipulya Dhāraṇī Sūtra* states: 'If one violates the twenty-four bodhisattva precepts or any one of the precepts of a bhikṣu, if one repents with single-mindedness, it is impossible that they will not be restored.' Now, when this sūtra says 'immeasurable faults and offenses are all completely annihilated,' it means that by hearing, upholding, reading, and reciting the sūtra, the sins are all extinguished.

From here, the second section cites ancient kings who protected their states. This is divided into two: first, citing ancient kings who protected their states; second, concluding with an exhortation to uphold it. Under the first, citing the ancients, the text is divided into three: 1. explaining the ancient heavenly king, 2. explaining the ancient human kings, 3. referring by analogy to all kings. Under the first, the heavenly king, the text is further divided into three; first, pointing to King Mūrdhata.