金光明最勝王經疏 5.648

5.648

下五十二頌半廣釋，分二：初三十五頌明王違正法故禍臻、後十七行半明王依正法故福臻。準《瑜伽》六十一及《王法正理論》，明王之過失、王之功德、王衰損門、王方便門王、可愛法及能引發王可愛法，各有多門，廣如彼辨。若別配此，行相稍難。問：此名〈王法正論〉，彼《瑜伽》同《王法正理論》名目相順，何不依彼以釋？答：理不一途。《仁王般若》、《薩遮尼乾子》等皆明王行治國之法，非彼皆同，然配無違。且依此經分之為二：初三十行廣明違正論、後「如是無邊過」下五頌結成違正法。廣明分三：初八頌明見人造惡不遮失、次「若王捨正法」下九頌明王自行非法失、後「國中最大臣」下十三頌明見臣造過不除失。初中復四：初一頌明見惡應遮、二「若見惡」下一頌不遮惡廣、三「王見國中」下因茲天忿、四「因此損國政」下五頌遂有禍生。禍生有五：一頌怨敵壞國、二財散相侵、三禍起所因、四災變竝現、五國土飢饉。五行如次配準可知。第三禍因中，初半因、後半喻。

Below, fifty-two and a half verses extensively explain it, divided into two: first, thirty-five verses explain that because the king violates the correct Dharma, disasters arrive; afterwards, seventeen and a half lines explain that because the king relies on the correct Dharma, blessings arrive. According to the sixty-first fascicle of the *Yogācāra[-bhūmi]* and the *Treatise on the Correct Statecraft of Kings* (Rājanītiśāstra), the faults of a king, the virtues of a king, the king's gate of decline, the king's gate of expedient means, the things pleasing to a king, and that which induces what is pleasing to a king each have multiple gates, as extensively distinguished therein. If specifically mapped onto this text, the particulars are somewhat difficult. Question: This is named the "Correct Treatise on the Dharma of Kings," and the terms in that *Yogācāra* and the *Treatise on the Correct Statecraft of Kings* match it; why not explain it according to them? Answer: Principles do not follow only one path. The *Humane Kings' Prajñā*, the *Satyaka-nirgrantha-sūtra*, and others all explain the methods by which a king governs a realm; they are not all identical to it, yet matching them is not contradictory. For now, following this sūtra, we divide it into two: first, thirty lines extensively explain violating the correct treatise; afterwards, beginning from "Such boundless faults," five verses conclude the violation of the correct Dharma. The extensive explanation is divided into three: first, eight verses explain the fault of seeing people commit evil and not curbing it; next, beginning from "If a king abandons the correct Dharma," nine verses explain the fault of the king himself practicing illegality; afterwards, beginning from "The foremost high minister in the country," thirteen verses explain the fault of seeing ministers commit errors and not eliminating them. The first part again has four: first, one verse explains that seeing evil, one should curb it; second, beginning from "If, seeing evil," one verse explains that not curbing evil spreads it; third, beginning from "If the king sees the people in the country," because of this the gods become angry; fourth, beginning from "Because of this, state governance is impaired," five verses explain that disasters then arise. The arising of disasters has five aspects: one verse on hostile enemies destroying the country; the second on wealth being dispersed and people mutually encroaching; the third on the causes from which disasters arise; the fourth on calamities and prodigies appearing together; the fifth on famine in the country. The five lines, matched in order, can be known. In the third, regarding the causes of disaster, the first half is the cause and the latter half is an analogy.