仁王護國般若波羅蜜多經疏 1.35

1.35

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.