金光明經文句 5.8

5.8

二從「若此國土有諸衰耗」下是智策護國，令內外因緣和合。文為三：一若王國多災、種種艱難，謂兵饑疾者，我以智策勸法師往、或威神勸往、或現形勸往、或降夢勸往。法師若往廣宣此經，如日出朝陽雰霧自歇。此勸外緣也。次王心無智照，災承闇入；若有明慧，變怪不生。師既秉法來儀，王須專心聽受。王若勤聽，天亦勤護，所以加於可加、護於可護，一人有慶賴及萬方，王身與國安隱無患。此內因也。若外雖有弘法人，王內心不殷重，則不和合，不能禳災也。二者王無惠施則寡於福祿，如不勤田，倉厨少穀。勸王傾財供給四眾，四眾得安福資於王，舉國眷屬一切無患。此內外因緣和合，能致豐年流衍（云云）。三者王身無先王之德行，臣民不從；口無先王之法言，隣國不詠。今勸王三業供養，恭敬是身業、尊重是意業、讚歎是口業。夫高以下為基、辯以訥為師，屈尊敬卑，功亦大矣。以天威力使隣國遙崇，羽檄稱讚、歌詠羨慕。三業顒顒，上之化下如風之靡草。隣國既然，國人牛馬草葉無不低迴內向。此則能讚所讚因緣和合，頌聲溢於隣國（云云），經文分明尋之可見。

Second, from "if in this state there are various declines and losses" onward, is protecting the state through wise strategies, causing internal and external causes and conditions to harmonize. The text has three [parts]: First, if the king's state has many disasters and various hardships, namely warfare, famine, and pestilence, I will use wise strategies to urge the Dharma master to go, or use divine authority to urge him to go, or manifest a form to urge him to go, or descend in a dream to urge him to go. If the Dharma master goes and broadly expounds this sūtra, it will be like the morning sun rising and the mists naturally dispersing. This is urging the external condition. Next, if the king's mind lacks the illumination of wisdom, disasters enter by taking advantage of the darkness; if he possesses luminous wisdom, anomalous portents will not arise. Since the master has come bearing the Dharma, the king must single-mindedly listen and receive it. If the king diligently listens, the devas will also diligently protect; thus they bestow [aid] where it can be bestowed and protect where protection can be given. When one man has auspiciousness, ten thousand realms rely upon it, and the king's own person and the state will be secure and free from trouble. This is the internal cause. If externally there is someone who propagates the Dharma, but the king's inner mind is not earnest and respectful, then there is no harmony, and disasters cannot be averted. Second, if a king lacks generosity, his blessings and prosperity will be meager, just as if one does not diligently till the fields, the granaries and kitchens will have little grain. We urge the king to pour out his wealth to provide for the fourfold assembly; when the fourfold assembly attains peace, blessings will assist the king, and throughout the realm his dependents will all be free from trouble. When these internal and external causes and conditions harmonize, they can bring about abundant years and overflowing prosperity (and so on). Third, if the king's person lacks the virtuous conduct of former kings, the ministers and subjects will not follow; if his mouth lacks the standard words of former kings, neighboring states will not praise him. Now we urge the king to make offerings with the three modes of action: revering is the physical action, venerating is the mental action, and praising is the verbal action. Indeed, the high takes the low as its foundation, and eloquence takes hesitation as its teacher; to humble one's nobility to respect the base is an achievement of great magnitude. Through the divine majesty and power, neighboring states are made to revere him from afar, praising him in official missives, singing his praises, and admiring him. The three modes of action are reverent and upright; the superior's transformation of the inferiors is like the wind bending the grass. When neighboring states are like this, the oxen, horses, grasses, and leaves within the realm will all bow low and turn inward. This, then, is the harmony of the causes and conditions of that which praises and that which is praised, and the sound of praise overflows into neighboring states (and so on); the sūtra text is clear, and can be seen by consulting it.