[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.516 # 仁王護國般若波羅蜜多經疏 3.516 仁王護國般若波羅蜜多經疏 3.516 - **Language:** Classical Chinese ### [3.516](https://indike.org/pramana/in.bauddha.taisho.1709.3.516) 解曰：由贍部洲者，舉其總也。於四大洲災難異者，如《正法念經》第十八云「東弗婆提若，彼洲人不修法行，惡龍增長，震吼大雷如大山崩，或耀電光雲中龍現，猶如黑雲其頸三頭，或作蛇身彼心柔軟，見是事已皆得疾苦，故衰惱也。西瞿陀尼眾生心濡，不修法行，非法惡龍空山嶮處降澍洪雨，一切水濁，彼若飲者得大衰惱。北欝單越，如第二天，若彼世間不孝父母，惡龍自在起大黑雲，猶如黑山奄蔽日光，蓮花即合無有香氣失金色光，僧迦賖山鳥嗚麁惡，彼見是事愁惱怯劣，雲中出風吹眾樂音，皆悉散滅不可愛樂。以此為難。閻浮提中有其四緣：一者飢儉、二者刀兵、三者毒風、四者惡雨，由此緣故喪失身命。此總明也，北西東南此四大洲，難漸增故。大小國邑者，舉其別也。下別六緣：一者不孝父母生身本故；二者不敬師長成德本故；三者不敬沙門良福田故；四者不敬婆羅門有志道故；五者國王不行正法；六者大臣不行正法。有一於此，必有難生。若具斯六，災難競起。」何以知者？如《正法念》第十九說：云何因緣，惡龍脩羅損滅不勝？不作衰損壞諸世間。由閻浮提大小國邑，若修行正法、孝養父母、供養沙門及諸耆老，若王大臣修行正法，爾時地神諸夜叉等，即向大海婆修吉等法行龍王說是事已，復告虛空諸夜叉等，以疾神力告四天王，如是展轉至上諸禪悉知是已，乃至時婆修吉自莊嚴已，即往非法諸龍之所，作如是言：「汝行非法，非為善伴。我欲與汝決其勝負。」是時非法惱亂龍王聞是語已，即起莊嚴震雷耀電，礔礰起火、降澍大雨。由前善等，婆修吉勝、惡龍破壞，令閻浮提雨澤以時，人民安樂永無災難。若閻浮提不孝父母，乃至王臣不行正法，婆修吉等龍王破散、諸大惡龍增其勢力，令閻浮提災旱水澇，人民飢饉種種災起。閻浮提中邪見論師不識因果妄作是言，地動星流、大風大雨，妄說豐儉或言吉凶，無有真實。若天魔梵、若阿脩羅，不能如是知微細業因緣果報，不能思惟我此法律十善業道。唯佛世尊如實能知也。然十善業、十不善業，遂令彼等善惡地神、二種夜叉、法非法行二種龍王、天阿脩羅種種勝負，人中伏咎獲如是報。彼十八九至第二十，廣說大精，講者敘矣。從此第三結諸難起。 > Exposition: 'Because... of Jambudvīpa' states it generally. Regarding the difference of calamities across the four great continents, as the eighteenth fascicle of the Saddharmasmṛtyupasthāna Sūtra states: 'In Pūrvavideha, if the people of that continent do not practice dharmic conduct, evil nāgas proliferate and roar with great thunder like the collapse of a great mountain, or flash lightning while nāgas appear in the clouds resembling black clouds with three heads upon their necks, or manifest snake bodies with soft minds; when \[the people\] see these things, they all contract sickness and suffering, and thus meet with decline and distress. In Aparagodānīya, the beings have soft minds; if they do not practice dharmic conduct, unrighteous, evil nāgas pour down torrential rains in the empty mountains and perilous places, making all water turbid; if they drink it, they incur great decline and distress. In Uttarakuru, which is like a secondary heaven, if that realm is unfilial to parents, evil nāgas act unchecked and raise great black clouds resembling black mountains that veil the sunlight, lotuses immediately close without fragrance and lose their golden radiance, and birds on Mount Saṃkāśya cry harshly; when they see these things, they are distressed, despondent, and timid; winds arise from the clouds blowing away all musical sounds so that they are all dispersed and ceased, no longer delightful. Such are their calamities. In Jambudvīpa there are four conditions: first, famine; second, weapons and warfare; third, venomous wind; fourth, unwholesome rain. Because of these conditions, they lose life and limb.' This explains it generally: across the four great continents of north, west, east, and south, calamities gradually increase. 'The large and small states and cities' states it in detail. Below, it distinguishes six conditions: first, unfilial to parents, because they are the root of generating the physical body; second, not respecting teachers and elders, because they are the root of accomplishing virtue; third, not respecting śramaṇas, because they are an excellent field of merit; fourth, not respecting brāhmaṇas, because they have an aspiration for the Way; fifth, kings not practicing the correct Dharma; sixth, ministers not practicing the correct Dharma. If there is even one among these, a calamity will surely arise. If these six are fully present, disasters and calamities will arise in competition. How is this known? As the nineteenth fascicle of the Saddharmasmṛtyupasthāna Sūtra states: 'By what causes and conditions do evil nāgas and asuras suffer defeat and destruction, and not cause decline, harm, and ruin to the worlds? It is because in the large and small states and cities of Jambudvīpa, if people practice the correct Dharma, filially support their parents, make offerings to śramaṇas and elders, and if kings and ministers practice the correct Dharma, at that time the earth spirits and various yakṣas immediately go to the great ocean and report these matters to the righteous nāga kings such as Vāsuki. Furthermore, they inform the yakṣas in the sky, who, with swift spiritual power, inform the Four Heavenly Kings; and so it progresses up to the higher dhyānas, all coming to know of it. Up to the point where Vāsuki, having adorned himself, immediately goes to the abode of the unrighteous nāgas and speaks these words: "You act unrighteously and are not good companions. I wish to contest victory and defeat with you." At that time, when the unrighteous, tormenting nāga kings hear these words, they immediately mobilize their adornments, roaring with thunder, flashing lightning, splitting thunderbolts to ignite fire, and pouring down great rain. Due to the aforementioned wholesome deeds and so forth, Vāsuki is victorious and the evil nāgas are broken, causing timely rainfall in Jambudvīpa, so that the people are at peace and forever free from disasters. If in Jambudvīpa they are unfilial to parents, and on up to kings and ministers not practicing the correct Dharma, Vāsuki and the other nāga kings are broken and scattered, while the great evil nāgas increase their power, causing droughts and floods in Jambudvīpa, famine among the people, and the arising of various disasters. Heretical dialecticians in Jambudvīpa, not recognizing cause and effect, falsely make these claims: when the earth shakes, stars shoot across the sky, or great winds and rains occur, they falsely speak of abundance or scarcity, or declare good or ill fortune, without any truth. Neither heavenly Māras, Brahmās, nor asuras can thus know subtle karma, causes, conditions, and retributions, nor can they contemplate this doctrine of Mine and its ten paths of wholesome karma. Only the Buddha, the World-Honoured One, can truly know it.' However, the ten wholesome karmas and ten unwholesome karmas ultimately cause those wholesome and unwholesome earth spirits, the two kinds of yakṣas, the two kinds of nāga kings of dharmic and unrighteous conduct, and devas and asuras to undergo various victories and defeats, while humans secretly bear the blame and reap such retribution. Fascicles eighteen, nineteen, up to the twentieth expound this with great subtlety, which the lecturer should recount. From here on is the third, concluding the arising of the various calamities. > — English (machine translation) (machine translation) - [Previous: 3.515](https://indike.org/pramana/in.bauddha.taisho.1709.3.515) - [Next: 3.517](https://indike.org/pramana/in.bauddha.taisho.1709.3.517) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.516) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.516](https://indike.org/pramana/in.bauddha.taisho.1709.3.516) · Pramāṇa