仁王護國般若波羅蜜多經疏 3.3

3.3

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?