金光明最勝王經疏 5.638

5.638

下發問生起，總有四問，如文可知。意各有三：一問其號依德立，即并問立號所由，所由則是問王行何正法得名王等。若不爾者，四天但問其名，云何天主言問我治國法？故《薩遮尼乾子經》第二云「王言：大師！彼諸王等何故名王？答言：大王！王者民之父母，以能依法攝護眾生令安樂故，名之為王。」此即總標。次則釋云「大王當知，王之養民當如赤子，移乾去濕不待其言。何以故？大王當知，王者得立以民為國，民心不安國將滅矣，是故王常當慮民如念赤子不離於心。當知國內人民苦樂、水旱風雨、飢飽老少、病患獄訟、有罪無罪、有功無功，如是知者名不離心。如是知已以力將護，所應與者及時給與，所應取者念當籌量，役使知時不奪人利，禁肅貪暴人得安樂。是名護國，名之為王。」今此問答意亦同彼。第三問意：現在當來由何業行生處人世得名為天等？由何業行生在天上得作天王？故下答云：由先善業力，生天得作王等。西方國法是物各有十名，今人王舉三，天王舉一，以影於餘。

Below, the inquiry is raised, consisting of four questions in total, as is clear from the text. Each question has three aspects: first, inquiring about the title established on the basis of virtue, which includes asking the reason the title was established; the reason means asking by what correct law a king practices to earn the name 'king' and so forth. Were it not so, the Four Heavenly Kings would merely have asked about the name, so why would the Lord of Heaven say they asked about his method of governing the state? Thus the second fascicle of the Satyakanirgrantha-sūtra says: 'The king said: Great Master! Why are those kings called kings? He answered: Great King! A king is the parent of the people; because he can gather and protect sentient beings according to the Dharma and bring them peace and happiness, he is called a king.' This is the general statement. Next it explains: 'Great King, you should know: a king's nourishing of the people should be like that of an infant, shifting dry and removing wet without waiting for words. Why is this? Great King, you should know: a king's establishment depends on the people as the state; if the people's minds are not at peace, the state will perish. Therefore, a king should constantly care for the people as he thinks of an infant, never letting it leave his mind. He must know the suffering and joy of the people in the realm, water and drought, wind and rain, hunger and satiety, the elderly and the young, sickness and litigation, the guilty and the innocent, the meritorious and the non-meritorious—knowing in this way is called not leaving the mind. Having known this, he protects them with his power: what should be given is supplied in a timely manner; what should be taken is carefully weighed in mind; labor is employed knowing the proper time without depriving people of their gain; greed and cruelty are prohibited and disciplined, so that the people attain peace and happiness. This is called protecting the state, and is called being a king.' The intent of the questions and answers here is the same as that. The third aspect of the inquiry means: by what karmic practices in the present and future does one take birth in the human world and come to be called a deva, and so forth? By what karmic practices is one born in heaven and comes to be a heavenly king? Therefore the answer below says: through the power of prior good karma, one is born in heaven and becomes a king, and so on. In the customs of the Western regions, every thing has ten names; here, three are cited for the human king and one for the heavenly king, to imply the rest.