金光明最勝王經疏 5.619

5.619

釋品名者，先離、後合。王有三號：一曰皇，皇者天王也。二曰帝，帝者主也。三曰王，王者歸也，為眾所歸。亦通名君。又縱任自在名之為王。法謂軌則。正即簡邪，亦名聖也。如愛語中起四淨語及八聖語，淨語即不妄語等，聖語即見言見等。論謂決擇，循環研覈諸法道理。王即能行法人。法正論者，即所行法。應云王正法正論，順天竺語云法正論。論是能論，正法是所論。王之正法，正法之論，竝依主釋。今此正辨王之正法論，不欲別解王及正法論也。

In explaining the chapter title, we first separate and then combine [the terms]. "King" (rājā) has three titles [in Chinese]: first is huang (sovereign), which means "heavenly king"; second is di (emperor), which means "lord"; third is wang (king), where wang means "refuge," being one to whom the multitudes take refuge. All are also generally termed "ruler." Furthermore, being unrestrained and sovereign is termed "king." "Law" (dharma) means standard or rule. "Correct" excludes the heterodox, and is also called "noble." As when producing the four kinds of pure speech and eight kinds of noble speech within affectionate speech: pure speech refers to not lying and so forth, and noble speech refers to speaking of what is seen as seen, and so on. "Treatise" (śāstra) means discernment, cycling through and investigating the principles of all phenomena. The king is the person capable of practicing the law. The "correct treatise on the law" is the law that is practiced. It should properly be called "the correct treatise on the king's correct law," but following the idiom of India it is called "the correct treatise on the law." The treatise is that which discusses; the correct law is that which is discussed. "The king's correct law" and "the treatise on the correct law" are both dependent-determinate compounds (tatpuruṣa). Here it specifically examines the treatise on the king's correct law; it does not intend to interpret king and the treatise on the correct law separately.