金光明最勝王經疏 5.662

5.662

下廣釋，有二：初五頌半釋罰惡、後八頌半釋行善。釋初有五：一頌見惡必治；次一頌是不典捨；次一頌明罰所以；次一頌重更成前，三句法、一句喻、次一頌半結應治罰。問：行惡有幾？幾種治罰？答：準《薩遮尼乾子經》第四云「行惡眾生有五：一於王無益、二者造作無利、三者起逆、四者邪行、五者邪命。於王無益有十一種：一者返逆、二者教他返逆、三與王毒藥、四奪王資生、五破所應作、六侵奪王妻、七違王命、八出王密語、九覘伺國土、十者罵王、十一毀訾。造作無利復有十種：一迭共相殺、二迭相劫奪、三迭相侵妻、四虛誑證他、五虛妄誑他、六壞他親友、七惡口罵他、八斗稱欺誑、九迭相毀訾、十迭相焚燒。」返逆眾生者，謂諸邊地城邑小王聚落主等不順根本大王教命。邪行者，謂諸無戒，即諸惡律儀，屠兒獵師、畜養猪羊雞犬鵝鴨，諸損害他自恣作惡。邪命者，種種非法求諸利養非法活命，各各不能自活中住。治罰有三：一者呵責、二者奪資生、三牢獄打縛呵罵驅擯。五種眾生，隨上中下三種治罰。返逆之者，行法行王先以善言如法開示。若聞王命即捨逆心、請諸罪王前者，王放大恩恕其重罪，依其國土王領之處，不減不奪不驅出。何以故？為令知王有三種事故，一者有信、二者有恩、三者大力。未降伏者為令降伏，已降伏者令不更作，欲反逆者令不敢起。彼有罪人得免其罪，還復王位人民安穩，彼如法王得福無量善名流布。若聞命不伏罪，當重治，除不斷命不壞諸根，盡奪資生國土人民，驅擯他處。何以故？為餘眾生不起逆故。是名行法行王治彼起逆眾生之罪。邪行眾生唯呵責治罰：汝若更作與汝重罪。邪命眾生，應當隨順。如法僧眾，僧當和合喚令現前取其自言，隨犯輕重當如法治，拒違僧命不從師友善知識語惱亂眾僧不得修道者，若彼國王是法王者，僧當往語令王教勅。王應喚彼破戒比丘，善言勸喻令順僧命。若其不從，當集二眾現前對實。若得其罪，助如法眾治彼比丘。不得斷命乃至不得奪其資生，得呵責得驅擯。大王若二朋黨諍訟，應當如法斷諍事。若王不知，當問國內大德沙門，知法知義有大智悲，當行正法利益眾生，善名斷諍能如法語者，問其正法知犯非犯？如是知已，如法為滅。問：準《薩遮經》第五云「行法行王，行八種心能護眾生：一者念諸眾生如念子想、二者念於惡行眾生如病子想、三者念受苦眾生生大慈心、四者念受勝樂眾生生歡喜心、五者念於怨家眾生生護過想、六者能於親友眾生生覆護想、七者能於資生之中生如藥想、八者能於自身生無我想。」既具此八名法行王，云何得行禁閉打縛驅擯等耶？答：於諸非法惡行有情愍念令悔，方便治罰，故不相違。故彼經第三云「譬如父母於惡行子，為念子故欲令改悔，方便苦治，除不斷命、不壞諸根，餘打罵等從心苦治，不名捨心、不名惡心，以念子重，為令改悔更不復作，而彼父母不名非法、不失慈心。行法行王亦復如是，為令捨惡從善，令其餘惡眾生不作非法，非常惡心捨此眾生，亦不故心為惱眾生而行惱切。以慈悲心行惡口等治罰眾生，不名非法、不失慈心。」其經亦云「知為政者棄一惡人以成一家，棄一惡家以成一鄉。不知政者，人物失所，使天下怨訟。」問：行法行王既有慈悲，以何等心治行惡人？答：準《薩遮尼》第三云「先起慈心，智慧觀察思惟五法，然後當治。一依實非不實、二依時非不時、三依義非無義、四依濡語非麁獷、五依慈心悲嗔心。謂依法詰問取自言，依實過治。王有力時應治其罪，無力不治，從惡心作。當如法治，非此不治。應知其過，正說不穩，善說苦言。如是呵責，非不呵責，是名濡語。非但呵責斷其罪過，除却斷命割截支體，依慈悲心繫閉打縛呵嘖，奪財驅擯他方，為令改悔，非惡心捨。」問：行法行王既無染慈心治罰惡人，何不斷命割截諸根？答：彼經云「以無染心無惡心故，不能得起如是心念斷命截根。應觀眾生至於死時，自業過生，嗔恨心死。已命斷生惡道中，惡心隨逐長夜不斷。是故不應斷命截根，斷命截根一作已後不可救故。繫閉罵等非永棄故，是故佛聽。」又彼經問云：所有臣佐宰官禁司不慮國計但求利己，或復私忿以害公政，或云受貨賕以抂治之。增長百姓迭相欺亂，以強凌弱、以貴凌賤、以富欺貧、以曲抂直，富者獲甲、貧者受屈，諂佞掌政、忠賢隱退。或時在朝懼罪自默，或行財貨以用安己，百姓貧苦不堪充濟，厭苦思亂不聞王命。斯由臣吏不行忠節，欺上亂下冐受王祿。如是之人攝在何等眾生數中？答言：大王！攝在劫奪眾生數中，上品治罰。何以故？以其受王名官重祿，捨公念私不存公政，禍亂之生莫不由之，此是國之最大惡賊。王是法王不得斷命，是故攝在劫奪數中，上品治罰。廣有多門，具如《薩遮尼乾子經》說。

Below is the broad explanation, which has two parts: first, five and a half verses explain punishing evil; later, eight and a half verses explain practicing good. The first explanation has five parts: one verse on seeing evil and necessarily punishing it; the next verse on not uncanonically relinquishing it; the next verse on explaining the reason for punishment; the next verse on re-establishing the preceding, with three lines of Dharma and one line of metaphor; the next one and a half verses conclude that one ought to punish. Question: How many kinds of evil-doing are there? How many kinds of punishment? Answer: Based on the fourth fascicle of the Satyakanirgrantha-sūtra, it says: 'There are five kinds of evil-doing sentient beings: first, those harmful to the king; second, those whose actions are unprofitable; third, those who initiate rebellion; fourth, those of wrong conduct; fifth, those of wrong livelihood. Those harmful to the king are of eleven kinds: first, rebelling; second, teaching others to rebel; third, giving poison to the king; fourth, usurping the king's necessities of life; fifth, destroying what ought to be done; sixth, encroaching upon and seizing the king's wife; seventh, violating the king's commands; eighth, revealing the king's secret words; ninth, spying on the state; tenth, cursing the king; eleventh, reviling him. Those whose actions are unprofitable are again of ten kinds: first, mutually killing one another; second, mutually robbing one another; third, mutually violating one another's wives; fourth, bearing false witness against others; fifth, falsely deceiving others; sixth, ruining others' relatives and friends; seventh, verbally abusing others with harsh speech; eighth, cheating with measures and scales; ninth, mutually slandering one another; tenth, mutually burning one another's [dwellings].' Rebellious sentient beings refers to lesser kings, village chiefs, and the like in borderlands and towns who do not obey the commands and orders of the sovereign great king. Those of wrong conduct refers to those without precepts—namely, those of evil discipline: butchers, hunters, those who rear pigs, sheep, chickens, dogs, geese, and ducks, and those who harm others and indulge in evil. Those of wrong livelihood refers to seeking gains through various unlawful means and living unlawfully, each being unable to abide by living properly. Punishments are of three kinds: first, reprimand; second, confiscation of the necessities of life; third, imprisonment, beating, binding, scolding, and banishment. For the five kinds of sentient beings, the three kinds of punishment—superior, middling, and inferior—are applied accordingly. For those who rebel, a king who practices Dharma first instructs them with kind words according to the Dharma. If, hearing the king's command, they immediately abandon the rebellious mind and plead for their crimes before the king, the king bestows great mercy and pardons their serious crimes; in accordance with their territory and the places under the king's jurisdiction, he does not diminish, confiscate, or expel them. Why is this? In order to let them know that the king has three qualities: first, faith; second, grace; third, great power. He causes those not yet subdued to become subdued, causes those already subdued not to act again, and causes those who wish to rebel not to dare to rise up. Those guilty persons are freed from their crimes, restored to their royal positions, and the people are secure; that Dharma-practicing king attains immeasurable merit and his good reputation spreads widely. If they hear the command and do not submit to their crimes, they should be punished severely—excepting that their lives are not ended and their sense faculties are not damaged—by entirely confiscating their necessities of life, territory, and people, and driving them away to other places. Why is this? So that remaining sentient beings will not initiate rebellion. This is called the punishment of a Dharma-practicing king for the crimes of sentient beings who initiate rebellion. Sentient beings of wrong conduct are only punished with reprimand: 'If you do it again, you will be given severe punishment.' Sentient beings of wrong livelihood should be made to conform. Regarding the lawful Saṅgha, the Saṅgha should assemble in harmony, summon them before it, take their own confession, and punish them according to the Dharma in accordance with the severity of the offense. If they resist and violate the Saṅgha's commands, do not follow the words of teachers, friends, and spiritual companions, and disturb the Saṅgha so that they cannot cultivate the path—if that state's king is a Dharma king, the Saṅgha should go and inform the king, having the king issue an edict. The king should summon that precept-breaking monk and exhort him with kind words to obey the Saṅgha's commands. If he does not comply, both assemblies should be gathered before him to confront the truth. If his guilt is established, the king assists the lawful assembly in punishing that monk. He may not end his life, nor even confiscate his necessities of life; he may reprimand and banish him. If two factions dispute and litigate, the great king should resolve the dispute according to the Dharma. If the king does not know, he should ask a venerable śramaṇa within the state who knows the Dharma and knows the meaning, possesses great wisdom and compassion, will practice the true Dharma to benefit sentient beings, has a good reputation for settling disputes, and can speak according to the Dharma, inquiring of him the true Dharma to know whether it is an offense or not an offense; having known this, he resolves it according to the Dharma. Question: Based on the fifth fascicle of the Satyaka-sūtra, it says: 'A king who practices Dharma cultivates eight kinds of mind to protect sentient beings: first, thinking of all sentient beings with the thought of an only son; second, thinking of sentient beings of evil conduct with the thought of a sick child; third, giving rise to great compassion toward sentient beings suffering pain; fourth, giving rise to joy toward sentient beings experiencing supreme happiness; fifth, giving rise to the thought of overlooking faults toward sentient beings who are enemies; sixth, giving rise to the thought of sheltering and protecting toward sentient beings who are relatives and friends; seventh, giving rise to the thought of medicine toward the necessities of life; eighth, giving rise to the thought of selflessness toward one's own body.' Since he is endowed with these eight and is called a Dharma-practicing king, how can he practice imprisonment, beating, binding, and banishment? Answer: Feeling pity for sentient beings of unlawful and evil conduct to make them repent, he applies punishment through expedient means; therefore, there is no contradiction. Hence the third fascicle of that sūtra says: 'Just as parents toward an evildoing child, because of thinking of the child and wishing to make him repent, afflict and discipline him through expedient means—except that they do not end his life or damage his faculties—the rest of the beatings, scoldings, and so forth afflict and discipline him from their hearts; this is not called a mind of abandonment, nor is it called a malicious mind. Because their concern for the child is profound, to make him repent and not do it again, those parents are not called unlawful, nor do they lose their compassionate mind. A king who practices Dharma is also like this: to make them abandon evil and follow good, and to cause the remaining evil sentient beings not to commit unlawful acts, he does not abandon these sentient beings with an extraordinarily malicious mind, nor does he afflict and harass sentient beings with a deliberate mind to torment them. Punishing sentient beings with a mind of compassion through harsh speech and the like is not called unlawful, nor does he lose his compassionate mind.' That sūtra also says: 'One who knows how to govern abandons one evil person to preserve one household, and abandons one evil household to preserve one village. One who does not know how to govern causes people and things to lose their place, causing the world to harbor resentment and litigation.' Question: Since a king who practices Dharma possesses compassion, with what kind of mind does he punish evil-doing people? Answer: Based on the third fascicle of the Satyakanirgrantha-sūtra, it says: 'He first gives rise to a compassionate mind, and with wisdom observes and contemplates five dharmas, and only then should he punish: first, relying on what is true and not untrue; second, relying on the proper time and not an improper time; third, relying on what is beneficial and not unbeneficial; fourth, relying on gentle speech and not coarse speech; fifth, relying on a compassionate mind and not a hateful mind. That is, interrogating according to the Dharma to obtain their own confession, he punishes according to actual faults. When the king has power, he should punish their crimes; when he lacks power, he does not punish, lest it stem from a malicious mind. He should punish according to the Dharma; otherwise he does not punish. He should know their faults, correctly stating what is unsteady, skillfully speaking bitter words. Reprimanding like this is not non-reprimand; this is called gentle speech. It is not merely reprimanding to cut off their crimes and faults; excluding ending life and severing limbs, relying on a compassionate mind he imprisons, beats, binds, reprimands, confiscates wealth, and banishes them to other regions in order to make them repent, not abandoning them with a malicious mind.' Question: Since a king who practices Dharma punishes evil people with an untainted compassionate mind, why does he not end their lives or sever their faculties? Answer: That sūtra says: 'Because he has an untainted mind and lacks a malicious mind, he cannot give rise to such thoughts of ending life and severing faculties. One should observe that when sentient beings reach the time of death, through their own karmic faults, they die with a hateful mind. When life has ended, they are born into evil destinies, and evil minds pursue them through the long night without interruption. Therefore, one should not end life or sever faculties, because once ending life or severing faculties is done, it cannot be remedied. Imprisonment, scolding, and so forth are not eternal abandonment; therefore, the Buddha permits them.' Furthermore, that sūtra asks: 'Suppose ministers, officials, and jailers do not consider the plans of the state but only seek their own profit, or harm public governance out of private grievances, or take bribes to govern crookedly. They augment the common people's mutual deception and disorder—the strong oppressing the weak, the noble oppressing the lowly, the rich deceiving the poor, and the crooked bending the straight; the rich gain triumph and the poor suffer injustice; flatterers and sycophants take charge of governance, while the loyal and worthy retreat into obscurity. Sometimes in court they keep silent out of fear of punishment, or they use wealth and goods to secure themselves; the common people are impoverished and unable to sustain themselves; weary of suffering, they long for disorder and do not heed the king's commands. This is due to ministers and officials not practicing loyalty, deceiving superiors and disturbing inferiors, and recklessly receiving the king's emoluments. Among what class of sentient beings are such people subsumed?' It answers: 'Great King! They are subsumed among robber sentient beings, subjected to superior punishment. Why is this? Because they receive the king's titled offices and heavy emoluments, yet abandon public duty to dwell on private interest, paying no heed to public governance; the arising of calamity and disorder is entirely caused by them. These are the greatest evil bandits of the state. Since the king is a Dharma king, he may not end their lives; therefore, they are subsumed among robbers and given superior punishment.' There are many detailed categories, fully explained in the Satyakanirgrantha-sūtra.