止觀輔行傳弘決 7.20

7.20

偈意皆悉勸王捨身及國土等。《大論》中云「爾時法師說此偈已，王還至天羅國班足王所，於大眾中告九百九十九王言：『就死時至。人各誦過去七佛仁王經偈。』諸王皆誦，班足聞已問諸王言：『為誦何等？』普明以偈而答班足。班足聞已，得空平等三昧，諸王同證。班足因茲而放諸王。」「心誠」下，蒙加護益。「二世罪」者，謂過現罪，亦應一一釋出四尸羅相。三藏可知。凡通教中云非持非犯者，不見持相故曰非持，持相尚無犯相本滅。故《大論》云「若見持戒人喜、見破戒者瞋，如是持戒名罪因緣，亡持犯相方名不見。」故尸文後云「與理觀正業等相應」者，事中正業即是事尸，此尸若與圓理相應方名具足。別圓二尸，例檀可見。此後四度，結文不同。忍度文後但云「相應」，不云一一釋出者，但是文略，故進度文後即具列生生等四。禪度文後但云「得與四觀相應」，數存義略，是故重引《大論》五門禪相，於門門之後具云四種。般若文末列四倒者，且出三藏三乘故也，後文即具列云四種十慧。雖互存沒，須知一準。又施戒中直明度相、不明蔽相，忍中先委明蔽、次方明度，進中略示蔽相、禪中具列，隨文逐要故此不同。若釋義者，應須一一具存蔽度及四種相。結得益相，如文。下分文大同。

The verse’s meaning entirely exhorts the king to renounce his body, kingdom, and so forth. The Dazhidulun states: “At that time, after the Dharma master spoke this verse, the king returned to the kingdom of Tianluo to King Kalmāṣapāda. Among the great assembly, he told the nine hundred and ninety-nine kings: ‘The time to meet death has arrived. Let each person chant the verses of the Benevolent Kings Sūtra of the past seven buddhas.’ The kings all chanted. Hearing this, Kalmāṣapāda asked the kings: ‘What are you chanting?’ Puming answered Kalmāṣapāda with the verse. Hearing it, Kalmāṣapāda attained the samādhi of the equality of emptiness, and the kings realized it together. Because of this, Kalmāṣapāda released all the kings.” From “sincere mind” onward, it explains the benefit of receiving empowerment and protection. “Sins of the two realms” means past and present sins. One should also explain each of the four characteristics of śīla. That of the Tripiṭaka can be known. Whenever in the shared teaching it speaks of “neither keeping nor violating,” it is called “not keeping” because one does not see any mark of keeping [the precepts]; since even the mark of keeping is absent, the mark of violation is fundamentally extinguished. Therefore the Dazhidulun states: “If one rejoices at seeing a person who keeps the precepts, and becomes angry at seeing one who breaks the precepts, such precept-keeping is called a cause and condition of sin. Only when the marks of keeping and violating are obliterated is it called ‘not seeing.’” Therefore, later in the text on morality, it says: “Corresponding with right action of the contemplation of principle and so forth.” Right action in phenomenal matters is phenomenal morality; only when this morality corresponds with the perfect principle is it called complete. The two moralities of the distinctive and the perfect can be seen by analogy with giving. After these four perfections, the concluding texts differ. After the text on the perfection of forbearance, it only says “corresponding,” without saying “explained one by one,” which is merely an abbreviation of the text; thus after the text on the perfection of vigor, it fully lists the four, such as arising-and-perishing and so on. After the text on the perfection of meditation, it only says “attains correspondence with the four contemplations”; the number is preserved while the meaning is abbreviated. Therefore, it again cites the characteristics of the five gates of dhyāna from the Dazhidulun, and fully states the four types after each and every gate. At the end of the text on prajñā, the listing of the four inversions is merely to present the three vehicles of the Tripiṭaka; the subsequent text then fully lists the four types of ten wisdoms. Although they are mutually preserved or omitted, one must know they follow a single standard. Furthermore, in giving and morality, it directly explains the characteristics of the perfections without explaining the characteristics of the obscurations; in forbearance, it first explains the obscurations in detail and only then explains the perfections; in vigor, it briefly indicates the characteristics of the obscurations, while in meditation it fully lists them—these differ because they pursue essentials according to the text. If one is to interpret the meaning, one must fully preserve both the obscurations and the perfections, as well as the four types of characteristics for each. The characteristic of concluding the attainment of benefit is as in the text. The divisions of the text below are largely the same.