仁王護國般若波羅蜜多經疏 3

English (machine translation) 3

Language: English

3.1

Composed under Imperial Order by the Śramaṇa Liangbi, Translator of Sūtras and Lecturer-Debater of Qinglongsi

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?

3.4

Sūtra: At that time, the World-Honoured One addressed King Prasenajit and the other great kings: "Listen attentively, listen attentively! I shall preach for you the Dharma of protecting the state."

3.5

Commentary: This answers their former wish. If they do not listen attentively, they will forget after hearing; therefore, he instructs them to be attentive. Hereafter is the second part, clarifying the time of protecting the state. What is its meaning?

3.6

Sūtra: "Whenever all states are on the verge of chaos, there are calamities and thieves come to destroy them."

3.7

Commentary: Regarding "all states": this refers to the sixteen states, said to be "all" in address to the kings and others. Moreover, not only this: throughout the great and small states of Jambudvīpa, wherever the teaching reaches, that is "all". If we speak of "all" in terms of where the teaching reaches, then in the three continents of humans, wherever the supreme teaching reaches is also "all". Wherever the supreme teaching reaches in the heavenly palaces and dragon palaces is also "all". Even so, there is no error, because compassion is limitless, because the teaching will inevitably reach that assembly who heard it together, and because all places where the teaching reaches—whether present or future—are "all". Were it not so, would the Great Tang not be protected? Regarding "on the verge of chaos": this points out the time of protection. That the state's borders are peaceful and tranquil has already clarified constant protection; if there are calamities, this points out the time of seeking protection. Regarding "there are calamities": calamities refers to the three calamities, as stated in the *Abhidharmanyāyānusāra* cited earlier: the calamities of weapons, epidemics, and famine. Those lesser three calamities occur at the end of an antarakalpa; premonitory signs that resemble them are also calamities. Calamities (nan) refers to the seven calamities, which will be clarified below. Regarding "thieves come to destroy them": this explains the characteristics of calamities. Hereafter is the third part, clarifying the receiving and upholding of the sūtra. What is its meaning?

3.8

Sūtra: "All you kings should receive, uphold, read, and recite this prajñāpāramitā."

3.9

Commentary: This instructs the kings and others to personally receive and uphold, read, or recite [the sūtra]—these being three [of the ten] dharmic practices. If they constantly uphold and read it, calamities certainly will not arise. If calamities do arise, admonishing them to uphold and read it is like what is said in the twentieth [fascicle] of the Mahāparinirvāṇa Sūtra: "The minds of parents are not unequal, yet toward a sick child their minds are especially attentive." Therefore, they are encouraged to receive and uphold it in order to eliminate calamities. From here, the second part explains adorning the bodhimaṇḍa. In this there are three parts; first, the primary part is adorning the bodhimaṇḍa.

3.10

Sūtra: "Adorn the bodhimaṇḍa, set up one hundred buddha images, one hundred bodhisattva images, and one hundred lion thrones, and invite one hundred Dharma masters to explain and expound it."

3.11

Commentary: The opening phrase is a general indication. The next is fully explained in the text. Here in this sūtra the location is not specifically mentioned. As is said in the sixth fascicle, "Chapter on Protecting the State," of the Suvarṇaprabhāsa Sūtra, at that time the Four Heavenly Kings addressed the Buddha, saying: "World-Honored One! In future ages, if there is a human king who, to protect his own person, his queen, concubines, and royal princes, and to ensure that within his state there are no enemies, worries, distress, or calamities—World-Honored One! Such a human king must not be negligent and allow his mind to become distracted. He should first adorn the finest palace chambers that the king prizes and treasures; having manifested and cast off what is coarse, sprinkle the ground with scented water, scatter various famous flowers, arrange an exquisite lion Dharma-throne, and decorate it with various precious jewels." Down to where it says: "At that time, that human king should wear pure, fresh, and spotless garments, adorn himself with various neck-ornaments, personally hold a white parasol along with incense and flowers, fully array the military ceremony, magnificently display music, and walk out of the city gates to approach that Dharma master, exercising devout reverence to perform auspicious deeds." Taking that as a standard for this, the meaning is complete. From here, the second part explains the offering of incense and flowers.

3.12

Sūtra: "Before each throne, light various lamps, burn various incenses, scatter mixed flowers, and make extensive offerings."

3.13

Commentary: This is because one extensively and magnificently adorns the front of each and every throne. From here, the third part explains the hundreds of articles of offering.

3.14

Sūtra: "Robes, bedding, food and drink, medicines, chambers, and couches—all articles of offering."

3.15

Commentary: Each and every article of offering expresses their reverence. From here, the third section explains the expounding and listening. In this there are three parts; first, the primary part is expounding at two periods of the day.

3.16

Sūtra: "Every day, lecture on and read this sūtra during two periods."

3.17

Commentary: This is fully explained in the text. From here, the second part is the king and ministers listening and receiving.

3.18

Sūtra: "If the king, great ministers, monks, nuns, laymen, and laywomen listen, receive, read, and recite it,"

3.19

Commentary: When the state's king and great ministers practice it above and transform those below, the four assemblies listen, receive, and all turn toward goodness; this is self-protection. Furthermore, the Suvarṇaprabhāsa Sūtra says: "That king at that time should bathe purely, anoint his body with scent, wear new clean robes, sit on a small lower seat without giving rise to haughtiness, relinquish his independent status, stay free from all arrogance, uprightly rectify his mind and maintain right mindfulness to listen to this king of sūtras, giving rise to the thought of the Great Master toward the Dharma master." Taking that as a standard for this, it makes clear their reverence. From here, the third part explains practicing as taught.

3.20

Sūtra: "practicing in accordance with the Dharma, calamities will immediately be eliminated."

3.21

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.

3.22

Sūtra: "Great King! In the various states there are immeasurable spirits, each of which has immeasurable retinues; if they hear this sūtra, they will protect your state."

3.23

Commentary: This explains that within the various states the spirits are immeasurable, each having a retinue, and upon hearing the sūtra they protect the state. This sūtra's text is general, without specific names. As stated in the eighth [fascicle] of the Suvarṇaprabhāsa Sūtra: "The great yakṣa general Saṃjñeya, together with the various yakṣa spirits of the twenty-eight divisions, addressed the Buddha, saying: 'World-Honored One! In the present age and in future ages, wherever [this sūtra] is propagated and disseminated, whether in cities, towns, villages, mountains, marshes, or empty forests, or in royal palaces, or in the dwellings of monks, I and the various spirits will all go to that place, each concealing our forms, and everywhere protect that Dharma-expounding master, causing him to be free from decline and distress and constantly receive peace and joy.'" Down to where it says: "'His speech will be clear and articulate, fully adorned; we will also cause vital energy to enter through his pores, his physical strength will be abundant, his imposing radiance brave and vigorous, and he will attain the accomplishment of the light of inconceivable wisdom. And as for listeners of the Dharma, whether men or women, who receive, uphold, and make offerings, I will gather and protect them so that they are free from calamities and untimely misfortunes, and down to constantly encountering the buddhas and quickly realizing anuttarasamyaksaṃbodhi.'" It is fully as explained there. From here, the second part explains death and destruction. In this there are two; first, the primary part explains death and destruction.

3.24

Sūtra: "If a state is about to be thrown into chaos, the spirits will first be thrown into chaos. Because the spirits are in chaos, the ten thousand people will immediately be in chaos; bandits will arise, and the common people will die and perish."

3.25

Commentary: Due to the spirits falling into chaos, next the ten thousand people fall into chaos; the death and perishing of the common people means distress for ordinary folk. From here, the second part explains the conflict between king and ministers.

3.26

Sūtra: "The state's king, the crown prince, royal princes, and the hundred officials will mutually criticize and dispute with one another."

3.27

Commentary: Those above are not in harmony. From here, the third part explains the various calamities.

3.28

Sūtra: "Heaven and earth will show prodigies and anomalies; the sun, moon, and various stars will lose their times and lose their degrees; and there will be great fires, great floods, great winds, and the like."

3.29

Commentary: "Heaven and earth will show prodigies and anomalies" means anomalies among the heavenly phenomena and strange portents on earth; this is a general explanation. Saying "sun and moon" refers to the first calamity in the sūtra below. Saying "various stars" refers to the second calamity. "Losing their times and losing their degrees" means the above two calamities losing their proper seasons and orbits. Saying "great fire" is the third calamity. Saying "great flood" is the fourth calamity. Saying "great wind" is the fifth calamity. What is meant by "and the like" encompasses the sixth and seventh: the sixth is severe drought, and the seventh is the arrival of bandits, as will be fully explained below. Why is it that the spirits first fall into chaos, the common people perish, king and ministers are in discord, and the seven calamities arise together? As the sūtra says below: "Because all the people in the large and small states and cities of Jambudvīpa are unfilial to their parents, do not respect their teachers, elders, śramaṇas, and brāhmaṇas, and the kings and great ministers do not practice the true Dharma, due to these various evils such calamities arise." These are the causes of the calamities, which will be fully explained below. From here, the second part explains the cessation of calamities.

3.30

Sūtra: "When these various calamities arise, all should receive, uphold, lecture on, and expound this prajñāpāramitā."

3.31

Commentary: "When these various calamities arise" means that whenever each and every calamity arises, one must lecture, read, and practice as taught; this is indeed the excellent medicine. From here, the second part explains the fulfillment of what is sought. In this there are three; first, the primary part explains the fulfillment of what is sought.

3.32

Sūtra: "If one receives, upholds, reads, and recites this sūtra, all that is sought—official rank, wealth, sons and daughters, wisdom and understanding, traveling about at will, and the karmic rewards of humans and devas—will all be fulfilled."

3.33

Commentary: "All that is sought" is a general indication. Here there are seven: 1. seeking official rank, because one attains glorious position; 2. seeking wealth, because one attains blessings and profit; 3. seeking sons and daughters, because one obtains them all; 4. seeking wisdom and understanding, because one attains superior mundane and supramundane knowledge and vision; 5. "traveling about" means seeking to go and come, because both two-footed and four-footed beings are safe and secure; 6. karmic rewards among humans; 7. karmic rewards among devas. All the above are due to the majestic power of receiving, upholding, reading, and reciting the sūtra, whereby one's wishes are fulfilled. As the Ratnamegha Sūtra says: "For example, there is a medicinal tree named Sudarśana. If sentient beings obtain its root, trunk, branches, leaves, flowers, or fruit, or see its color, smell its scent, taste its flavor, or touch it, then according to whichever of these ten they obtain, their illness is completely cured." Therefore, among the ten dharmic practices regarding the sūtra, according to one's upholding and reading, mundane and supramundane wishes are all fulfilled. From here, the second part explains liberation from distress and calamity.

3.34

Sūtra: "Epidemics, distress, and calamities will immediately be cured; those bound and fettered by handcuffs, cangues, and chains will all attain liberation."

3.35

Commentary: The upper two lines explain the elimination of distress and calamities; the lower three lines explain that those bound attain liberation. From here, the third part explains the eradication of various sins.

3.36

Sūtra: "Breaking the four grave precepts, committing the five heinous offenses, and violating the various precepts with immeasurable faults and transgressions will all be completely eliminated."

3.37

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.

3.38

Sūtra: 'Great King! In the distant past, Śakra Devendra was [opposed by] King Mūrdhata, who led a fourfold army to come up to the heavenly palace, intending to destroy Śakra.'

3.39

Exposition: 'Leading a fourfold army' refers to elephants, cavalry, chariots, and infantry as the fourfold army. The circumstances of this are as explained in the 'King Mūrdhata Chapter' of the *Damamūka-nidāna Sūtra* and fascicle twelve of the *Mahāparinirvāṇa Sūtra*. From here, the second part shows Śakra upholding the Dharma.

3.40

Sūtra: 'At that time, that lord of gods, relying upon the teachings of past buddhas, set out one hundred high seats and invited one hundred Dharma masters to explain and read the Prajñāpāramitā Sūtra.'

3.41

Exposition: This clarifies relying on the Dharma. From here, the third part shows the celestial host at peace and joy.

3.42

Sūtra: 'Mūrdhata immediately retreated, and the celestial host was at peace and joy.'

3.43

Exposition: This concludes with their peace and joy. From here, the second part explains the ancient human kings. In this there are three parts: 1. explaining King Kalmāṣapāda, 2. explaining King Samantaprabha, 3. hearing the Dharma and awakening to understanding. Under the first, King Kalmāṣapāda, the text is divided into two: first, explaining King Kalmāṣapāda; next, explaining his capture of the thousand kings. The first text is further divided into three; first, explaining King Kalmāṣapāda.

3.44

Sūtra: 'Great King! In the past, the King of the country of Devala had a crown prince named Kalmāṣapāda.'

3.45

Exposition: In Sanskrit, it is called Devala; here translated as Tianluo (Heavenly Net). Regarding 'Kalmāṣapāda' (Spotted-Foot), because his feet were mottled and spotted, he was named Spotted-Foot. This story is recounted in the *Damamūka-nidāna Sūtra* and the *Mahāprajñāpāramitā-śāstra*. From here, the second part shows the heterodox master conferring abhiseka.

3.46

Sūtra: 'When he ascended the royal throne, there was a heterodox master named Sudatta who conferred abhiṣeka upon the king.'

3.47

Exposition: This is easy to understand from the text. From here, the third part shows his receiving the instruction to sacrifice to the deity.

3.48

Sūtra: 'He then commanded Kalmāṣapāda to take the heads of one thousand kings in order to sacrifice to the great black celestial deity Mahākāla in the charnel ground.'

3.49

Exposition: 'In the charnel ground' refers to the dwelling place. 'Mahā' is translated here as 'great.' 'Kāla' is translated here as 'black deity.' The upper segment is the Sanskrit phrase, and the lower segment is the Chinese meaning. The great black celestial deity is a deity of battle. If one worships this deity, it increases one's awe-inspiring power, and all endeavors end in victory; hence he made sacrifices to it. How is this known? The tripiṭaka master cited another Sanskrit pothi, saying: The *Mahāmāyūrī Sūtra* says that east of the royal city of the country of Uśīnara there is a forest named Śmaśāna, translated here as charnel forest. This forest is a full yojana in extent, and within it is the great black celestial deity, who is an emanation body of Maheśvara. Together with an immeasurable retinue of ghosts and spirits, he constantly roams through the forest at night. Possessing great spiritual power and abundant rare treasures, he has medicine for invisibility and medicine for longevity, roams and flies through the sky, and trades various magical medicines with humans, taking only the flesh and blood of living persons, measuring the weight in advance before trading the medicine and such. If a person wishes to go there, they must first empower their own body with a dhāraṇī and only then go to trade; if they do not empower themselves, those ghosts and spirits will make themselves invisible and steal the person's flesh and blood to reduce the weight. They then take the flesh and blood from that person's body; as soon as it is taken it is exhausted, failing to fulfill the previous agreement, even to the point of exhausting the entire person's flesh and blood without fulfilling the weight, so the medicine cannot be obtained. If one has empowered oneself, one trades for jewels, medicines, and the like, and whatever one desires will all be accomplished. If one makes sacrifices to him, it must be only human flesh and blood. Since he has great power, he protects people so that their deeds become heroic and they triumph in battles and other arts. Therefore, the great black celestial deity is indeed a deity of battle. As the *Damamūka-nidāna Sūtra* speaks of sacrificing to rākṣasas, the *King Samantaprabha Sūtra* speaks of taking one hundred kings to sacrifice to a tree spirit, and the *Lion's Severance of Meat Sūtra* speaks of taking one hundred kings to sacrifice to a mountain spirit, each follows its own text. From here, the second part explains his obtaining the thousand kings. In this there are two parts: first, obtaining the various kings and so on.

3.50

Sūtra: 'Since ascending the royal throne, he had already captured nine hundred and ninety-nine kings.'

3.51

Exposition: When Kalmāṣapāda ascended the throne, his mighty power was unfettered, and he thereby captured the kings, fulfilling this number. From here, the second part explains his capturing Samantaprabha.

3.52

Sūtra: 'Only one king was lacking. Traveling ten thousand li to the north, he then captured a king named Samantaprabha.'

3.53

Exposition: This clarifies the place where the king was captured. From here, the second part explains King Samantaprabha. In this there are two parts: 1. establishing [the ritual] in prose, 2. expounding the Dharma in verse. Under the first, the prose, the text is further divided into four; first, Samantaprabha's vows.

3.54

Sūtra: 'King Samantaprabha said to Kalmāṣapāda: "I pray you grant me one day to pay homage to the Three Jewels and provide meals to the śramaṇas."'

3.55

Exposition: According to the *Damamūka-nidāna Sūtra*, he asked for seven days. From here, the second part shows Kalmāṣapāda giving his consent.

3.56

Sūtra: 'Upon hearing this, Kalmāṣapāda readily granted it.'

3.57

Exposition: Kalmāṣapāda gave his consent. From here, the third part shows establishing it according to the Dharma.

3.58

Sūtra: 'That king then, relying upon the teachings expounded by past buddhas, set out one hundred high seats and invited one hundred Dharma masters.'

3.59

Exposition: This explains his reliance upon the teachings. From here, the fourth part explains the exposition of the prajñā.

3.60

Sūtra: 'In one day, during two periods, they expounded eight hundred billion verses of the prajñāpāramitā.'

3.61

Exposition: This clarifies the proclamation [of the text]. From here, the second part is expounding the Dharma in verse. In this there are two parts: first, designating the person who speaks the verses.

3.62

Sūtra: 'At that time, the foremost Dharma master in that assembly spoke a verse for King Samantaprabha, saying:'

3.63

Exposition: This designates the speaker. From here, the second part explains the verse that was spoken. In this there are four parts: 1. explaining that phenomena are impermanent, 2. explaining that all phenomena are suffering, 3. explaining that all phenomena are empty, 4. explaining that phenomena are without self. Under the first, explaining impermanence, it is again divided into two: first, the impermanence of the external world.

3.64

Sūtra:
'The aeon-fire blazes fiercely, and the great trichiliocosm is destroyed together;
Sumeru and the vast oceans are ground down without remainder.'

3.65

Exposition: 'The aeon-fire blazes fiercely' explains the calamity of fire. Fascicle two of the *Yogācārabhūmi* explains the three great calamities, which arise in succession as fire, water, and wind. Pointing to the first of the three, this is the fire calamity. 'The great trichiliocosm is destroyed together' clarifies that an entire great trichiliocosm is formed and destroyed together. The lower two lines mean that the nine mountains and eight oceans, each numbering one hundred billion, are destroyed without remainder. Formation, abiding, destruction, and emptiness arise in succession; this clarifies the aeon of destruction, and the other three may be inferred accordingly. Fascicle twelve of the *Abhidharmakośa* and fascicle two of the *Yogācārabhūmi* both explain this extensively. From here, the second part shows the impermanence of sentient beings.

3.66

Sūtra:
'Even the gods, nāgas, Brahmā, and Śakra, as well as all sentient beings,
Are completely extinguished; how much more so this body?'

3.67

Exposition: Regarding 'the gods, nāgas, Brahmā, and Śakra,' Brahmā refers to the Brahmā kings, encompassing the four dhyānas. Śakra refers to Śakra Devendra, the lord of Trāyastriṃśa; mentioning these subsumes the other heavenly realms. These two have mastery and are supreme, hence they are specified. 'Gods and nāgas' refers to the assembly of the eight classes. 'All sentient beings' refers to the other realms and destinies apart from those explained before. 'Are completely extinguished' clarifies their impermanence. 'How much more so this body': whether realms are large or small, or sentient beings are superior or inferior, they are all completely destroyed; how much more so this body? It demonstrates impermanence. From here, the second part explains that all phenomena are suffering. In this there are two parts: first, enumerating the various sufferings.

3.68

Sūtra:
'Birth, old age, sickness, and death; sorrow, grief, pain, and anguish;
Pressured by enemies and loved ones; capacities contrary to desires.'

3.69

Exposition: 'Birth, old age, sickness, and death' are the four sufferings. 'Sorrow, grief, pain, and anguish' means that in the desire realm, whenever one encounters conditions of suffering, one is distressed because various sorrows and griefs press upon one. The lower two lines clarify the [other] four sufferings. 'Enemies' refers to the suffering of being united with what is disliked. 'Loved ones' refers to the suffering of separation from what is loved. 'Pressured' refers to the suffering of the five clinging-aggregates, meaning that the body of the five aggregates arises, perishes, transitions, and flows, having an oppressive nature. 'Capacities contrary to desires' is the suffering of not getting what one seeks. Furthermore, birth, old age, sickness, death, and the suffering of the five clinging-aggregates are the suffering of saṃsāra, which extends through all three realms because they are suffering of conditioned existence (saṃskāra-duḥkhatā). Separation from loved ones and association with enemies are contradictory suffering, subsumed under the suffering of pain (duḥkha-duḥkhatā), and exist only in the desire realm. The suffering of not getting what one seeks pertains to enjoyment and is subsumed under the suffering of change (vipariṇāma-duḥkhatā), which is likewise only in the desire realm; relying on pleasant sensations, it also extends to the form realm. From here, the second part explains the cause and result of suffering.

3.70

Sūtra:
'Craving and desire are fetters, sores and ulcers created by oneself;
There is no peace in the three realms; what joy is there in a kingdom?'

3.71

Explanation: "Craving, desire, fetters, and drives" explains the cause. Craving is the cause of existence, capable of moistening karmas. Desire refers to covetous desire, running and seeking after sense-objects. As for "fetters and drives," "fetters" (saṃyojana) means binding, and "drives" (anuśaya) means being driven. That is, the ten fetters, such as greed, bind sattvas and drive them through the three realms of existence; hence they are called "fetters and drives." Furthermore, the *Kośa*, fascicle twenty-one, says: "Fetters are of nine kinds: 1. the fetter of craving, 2. the fetter of hostility, 3. the fetter of conceit, 4. the fetter of ignorance, 5. the fetter of views (meaning the three views), 6. the fetter of clinging (meaning the two clingings), 7. the fetter of doubt, 8. the fetter of jealousy, and 9. the fetter of avarice. The three of hostility, jealousy, and avarice are bound to the desire realm alone; the remaining six kinds pervade the three realms. Being driven by the fetters is called 'fetters and drives.'" "Creating their own sores and warts": the suffering fruit of the three realms of existence is like sores and warts. "The three realms have no peace": whether realm or sentient beings, both are the suffering of conditioning; because of being afflicted by the defiled, it is called "having no peace." "What joy is there in a kingdom?": what Samantaprabha prioritized was love of country and love of body; because both internal and external are without peace, its suffering is shown. From here, the third section explains the emptiness of all phenomena. Within this there are two parts: first, a general explanation of the emptiness of phenomena.

3.72

The Sūtra says: "Conditioned things are unreal, / Arising from causes and conditions; / Waxing and waning turn like lightning, / Temporarily existing, then immediately non-existent."

3.73

Explanation: "Conditioned things are unreal": conditioned things of dependent origination are illusory and not real. "Arising from causes and conditions": internal and external worlds are directly produced from common characteristics and their own seeds, because of arising from causes and conditions. "Waxing and waning turn like lightning": all conditioned phenomena have waxing and waning; their arising and ceasing are like a flowing stream, their non-abiding is like lightning. "Temporarily existing, then immediately non-existent": "non-existent" means that, like temporary lightning, once existent, they immediately cease into non-existence. From here, the second section explains the emptiness of realms and destinies.

3.74

The Sūtra says: "The realms, destinies, and births / Appear in accord with karmic conditions; / Like shadows and like echoes, / They are entirely empty."

3.75

Explanation: "The realms, destinies, and births": the three realms, the six destinies, and the four forms of birth—this explains them in general. "Appear in accord with karmic conditions" explains cause and effect: depending on the karma of the various destinies, one appears and is born there. "Like shadows and like echoes" presents similes to clarify it: with karma as the substance, the manifest fruit is like a shadow; with karma like a sound, the subsequent fruit is like an echo. Moreover, being like shadows and echoes clarifies that they are unreal. "They are entirely empty" comprehensively clarifies that all conditioned phenomena, such as realms, are completely empty. From here, the fourth section explains the selflessness of phenomena. Within this there are two parts: first, the false arising of a self.

3.76

The Sūtra says: "Consciousness drifts due to karma, / Arising supported by the four great elements; / Bound by ignorance and craving, / Self and what belongs to self arise."

3.77

Explanation: "Consciousness drifts due to karma": "consciousness" refers to the fundamental consciousness (ālaya-vijñāna). It constantly turns like a flowing stream; because karma is like the wind, it can raise waves of consciousness; because consciousness follows karma, it is said that it "drifts due to karma." Furthermore, the seeds of karma rely on consciousness and arise dependent on present conditions. The karmas that arise in the present move the waves of the fundamental consciousness in accordance with the wind of sense-objects; hence it is said to "drift." In the first fascicle of the four-fascicle *Laṅkāvatāra*, a verse says: "Just as waves of the great sea / Arise due to fierce winds, / Surging billows churn the deep abyss / Without any interruption; / The sea of the storehouse consciousness is constantly abiding, / Moved by the wind of sense-objects, / And various wave-consciousnesses / Leap and turn into arising." The wind of karmic sense-objects moves and gives rise to waves of consciousness; therefore, it is said to "drift." "Arising supported by the four great elements": this refers to the form realm [and desire realm]. The formless realm is not obvious, so it is omitted and not mentioned. Furthermore, the king's body is precisely the four great elements; it is brought up to make him awaken and know that it is unreal. "Bound by ignorance and craving": ignorance is the root that initiates karma and induces rebirth; craving and ignorance bind themselves. "Self and what belongs to self arise": relying on the five aggregates, self and what belongs to self arise. Furthermore, clinging to the five aggregates as a self and giving rise to [the thought of] what belongs to self regarding country, cities, and provisions—all arise from ignorance as these views. From here, the second section generally explains selflessness.

3.78

The Sūtra says: "Consciousness transmigrates in accord with karma, / The body is without a master; / One should know that the lands / Are likewise illusory and transformed."

3.79

Explanation: "Consciousness transmigrates in accord with karma": the overall-retribution consciousness is born in accord with karma; when past karma is exhausted and new karma is about to mature, consciousness, following karma, transmigrates to other destinies. "The body is without a master": "body" refers to the continuum, namely the body of the four great elements; when the appropriating consciousness transmigrates, [the body] is without a master. Furthermore, "master" means a controller, which is precisely the self. When consciousness departs in accord with karma, the body has no self. Since there is no self, what belongs to self is also absent, because the body has no master. The lower two lines clarify the absence of what belongs to self. He previously cherished his body, yet the body still lacks a self; the external lands and so forth are likewise illusory and transformed, leading him to know that both internal and external are without a self. That is to say, not understanding that the body is impermanent, suffering, empty, and without a self or what belongs to self, one arbitrarily gives rise to loving attachment, and dread all arises. Hearing the Dharma and awakening to emptiness, what more is there to fear? From here, the third section concerns hearing the Dharma and awakening with understanding. Within this there are three parts: 1. Samantaprabha's awakening with understanding, 2. the kings' awakening with understanding, 3. Kalmāṣapāda's awakening with understanding. In the first part, concerning Samantaprabha, the text is divided into two: 1. Samantaprabha's awakening with understanding, 2. passing on the teaching to the kings. In the first part concerning Samantaprabha, the text is again divided into two: first, Samantaprabha's awakening with understanding.

3.80

The Sūtra says: "At that time, after the Dharma master had spoken these verses, King Samantaprabha heard the Dharma, awakened with understanding, and realized the samādhi of emptiness."

3.81

Explanation: "Realized the samādhi of emptiness": if he realized the emptiness of persons, he attained the first fruit, because what the verses clarified was the practice of the truth of suffering. Or, hearing the Dharma and realizing emptiness was precisely the principle of the emptiness of phenomena, reaching the first bhūmi. From here, the second part concerns the retinue awakening to emptiness.

3.82

The Sūtra says: "The king's retinue attained the emptiness of the Dharma eye."

3.83

Explanation: "Attained the emptiness of the Dharma eye": as explained regarding the king, one should understand it. From here, the second part concerns passing on the teaching to the kings. Within this there are three parts: first, going to the country of Tianluo.

3.84

The Sūtra says: "That king thereupon went to the country of Tianluo."

3.85

Explanation: His vow being fulfilled, having heard the Dharma and realized emptiness, and fear having already been eliminated, he initiated what he had promised. From here, the second part concerns questioning and instructing the kings.

3.86

The Sūtra says: "Amidst the assembly of kings, he spoke these words: 'Benevolent ones, the time to face death has now arrived.'"

3.87

Explanation: "Amidst the assembly of kings": as before, one should understand it. "The time to face death has arrived": he brought up what was feared in order to make them generate the mind [of awakening]. From here, the third part concerns passing on the teaching of prajñā.

3.88

The Sūtra says: "'You should all recite and uphold the verses on prajñāpāramitā spoken by the past buddhas.'"

3.89

Explanation: He caused them to recite and uphold the previous verses. From here, the second part concerns the kings' awakening with understanding.

3.90

The Sūtra says: "Having heard this, the kings also all awakened with understanding, attained the samādhi of emptiness, and each recited and upheld them."

3.91

Explanation: Those kings generated the mind because of fear; causes and conditions were both superior; they heard the Dharma and awakened with understanding like King Samantaprabha; therefore it again says "also attained the samādhi of emptiness, and each recited and upheld them." From here, the third part concerns Kalmāṣapāda's awakening with understanding. Within this there are three parts: 1. King Kalmāṣapāda asks, 2. King Samantaprabha replies, 3. Kalmāṣapāda awakens with understanding. First, King Kalmāṣapāda asks.

3.92

The Sūtra says: "At that time King Kalmāṣapāda asked the kings: 'What Dharma are you all reciting now?'"

3.93

Explanation: Kalmāṣapāda's conditions had ripened, so he asked. From here, the second part is King Samantaprabha's reply.

3.94

The Sūtra says: "Then Samantaprabha answered King Kalmāṣapāda with the above verses."

3.95

Explanation: It is understood according to the text. From here, the third part concerns Kalmāṣapāda's awakening with understanding. Within this there are four again: first, Kalmāṣapāda's awakening with understanding.

3.96

The Sūtra says: "Hearing this Dharma, the king also realized the concentration of emptiness."

3.97

Explanation: Hearing the Dharma, he realized understanding like the previous kings; therefore it says "also." From here, the second part explains his regretting the erroneous teacher.

3.98

The Sūtra says: "Leaping with joy, he addressed the kings, saying: 'I was misled by a non-Buddhist erroneous teacher; it is not your fault.'"

3.99

Explanation: Realizing understanding, he leaped with joy and regretted his former fault. From here, the third part tells them each to uphold it.

3.100

The Sūtra says: "'Each of you return to your country, and you should invite a Dharma master to explain prajñāpāramitā.'"

3.101

Explanation: Causing it to be widely propagated. From here, the fourth part concerns his going forth and attaining kṣānti.

3.102

The Sūtra says: "Then King Kalmāṣapāda entrusted the country to his younger brother, went forth to practice the Way, and attained the non-arising dharmakṣānti."

3.103

Explanation: "Non-arising dharma": this is the fourth kṣānti among the five kṣāntis. A bodhisattva's transformative traces are inconceivable in their accordance and contrariety: he manifested such a matter perhaps to guide the deluded masses. From here, the third section exemplifies by pointing to the kings.

3.104

The Sūtra says: "'Great Kings! In the past there were also five thousand kings who constantly recited this sūtra and obtained retribution in their present lives.'"

3.105

Explanation: It speaks of the past, constantly reciting this sūtra and obtaining retribution in their present lives, which necessarily invites subsequent [fruit]. From here, the second section concludes by exhorting them to accept and uphold it. Within this there are two parts: first, exhorting those present to accept and uphold it.

3.106

The Sūtra says: "'You sixteen great kings, cultivating the Dharma of protecting the state, should thus accept, uphold, read, recite, and explain this sūtra.'"

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仁王護國般若波羅蜜多經疏 — Classical Chinese