仁王般若實相論卷第二 2.3.5

2.3.5

獲得七福德。 三從大王。 至事帝釋。 明經理深重。 說供養法用。 勸王受持。 四從天王五今五眼。 至七難火起。 明國王弘經咸得賢聖鎮國。 七難不起。 五從大王若未來世。 至而供養之。 明佛使五大菩薩護其國土。 勸立形象而供養之。 六明三寶可遵應。 別付囑十六國王。 佛告波斯匿王。 我當滅度後。 法滅盡時者。 明其時□事須□護也。 受持乃至皆由此般若波羅蜜者。 明其利益功能。 大作佛事者。 寂而常用故。 言大作佛事。 是故付囑諸國王。 乃至故不付囑者。 明道託時興非威不舉。 宜憑外護。 故付諸王。 不付四部眾也。 汝當持讀誦解其義理者。 正勸諸王受持解說。 故言受持讀誦解其義理。 就第二句中。 有二子句經文。 從初至帝王歡喜。 略總舉滅除諸難。 以勸於時。 二從云何為難。 至為七難也。 廣明七難表以事勸。 七難中前二。 天道失度。 表現於上。 次四。 地議殊易。 事變於下。 後之一難。 人情暴亂。 傷害於世。 特宜受持以消不詳。 日月失度者。 君臣不和。 迭相障閉。 君無正化之力。 臣無傳正之能。 是以應勤講說此經。 為一難也。 二十八宿失度乃至各各變現四方諸集所以暴亂者。 良由正教不行於四方也。 大火燒國已下。 明民之失行。 同感此難。 不得遍在君。 臣。 南方主禮。 禮以防姓。 姓逸過度。 火難起也。 北方主智。 智能判疑。 飲酒過度。 水難起也。 東方主仁。 仁以養生。 殺害過度。 風難起也。 中央是出。 出主於信。 忘語過度。 木石燋然。 五穀不登。 地難起也。 西方是金。 金主於義。 取與不節。 是以賊難起也。 此五其致浩博。 且略舉其要。 以對七難。 是明七要。 欲令興護之者識達違順。 中若不實。 外絕滋茂。 是以就般若以彰七要。 第三句中有二子句經文。 一從大王。 至亦名龍寶神王。 明難般若利益功能。 二從告大王。 至如事帝釋。 正明所修行法。 菩薩一切眾生心識之神本。 七要者。 初一明本實。 下七就實彰行。 就七中。 前四自科行。 後三利他行。 一切國王之父母者。 明方便妙惠。 故云父母。 亦名神符者。 明二智與教道相稱。 亦名壁鬼珠者。 明對治行也。 如意珠者。 欲明由對治故顯實證。 護國珠者攝伏行也。 天地鏡者。 示果過行也。 龍實寶神王利潤成就行也。 幡等皆云九者彰其因行也。 七寶案以經置上者。 明七方便行必依教也。 若王時行常放其前者。 明依教修行。 前句辨法用。 此明真修。 如此□異足一百步。 是經常放千光明者。 略舉十地。 一地有百。 故云放千光明。 令千里內七難不起罪過不生者。 明對治行也。 若王住時作七寶帳者。 行成處彰住隨分行圓陰已之能。 故曰帳也。 七寶高坐者。 與法空相應。 名為坐。 餘句類而可知。 如事父母。 如事帝釋者。 一供養行也。 大王我五眼明見三世乃至得為帝王主者。 明佛五眼鑒達因果。 善惡達順。 應侍□世。 方勘制御綱。 攝伏天下。 特勸護持如經。 得為帝王主。 故是為一切聖人。 乃至作大利益者。 明諸仁王等。 若修至德之行。 感聖在於國土。 利潤世間。 如經作大利故。 若王福盡時乃至七難必起者。 明諸國王行行求世禮。 縱情放逸。 不順聖法。 故災難必起也。 大王若未來世乃至而供養之者。 明諸王等若能專心擁護三寶。 佛之威神令五忍菩薩演化護國。 得大利益如經受持三寶者。 我使五大菩薩往護其國。 故大王五今三寶付囑汝等乃至受持般若波羅蜜者。 明如來應別付囑十六國王。 觀令受持流通行化無就第三分中。 有六子句經文。 一明大眾阿須輪王厭世多難。 願不受生。 二明十六國王棄國重位。 遵修妙行。

one will attain seven kinds of blessings and virtues. Third, from 'Great King' down to 'serving Śakra', it clarifies the profound gravity of the sūtra's principle, explains the ritual protocol of making offerings, and encourages the kings to uphold it. Fourth, from 'O Heavenly King, now with my five eyes' down to 'the fire of the seven disasters arises', it clarifies that when a king promotes the sūtra, sages and worthies will all protect and stabilise the country, and the seven disasters will not arise. Fifth, from 'Great King, if in future eras' down to 'and make offerings to them', it clarifies that the Buddha sends the five great bodhisattvas to protect their domains, encouraging [them] to erect images and make offerings to them. Sixth, it clarifies that the Three Jewels are worthy of compliance, and specifically entrusts [them] to the sixteen great kings. The Buddha said to King Prasenajit: 'After my parinirvāṇa, at the time when the dharma is entirely extinguished' clarifies that at that time [...] must [...] protect. 'Upholding' down to 'all derive from this prajñāpāramitā' clarifies its beneficial functions. 'Greatly performing the work of the Buddha' means that because [the nature is] quiescent yet constantly active, it is called 'greatly performing the work of the Buddha'. 'Therefore I entrust [this] to the kings' down to 'therefore I do not entrust [it to them]' clarifies that the Path relies on the times to flourish, and without majesty it cannot be promoted; one ought to rely on outer protection, so it is entrusted to the kings, not entrusted to the fourfold assembly. 'You should uphold, read, recite, and understand its meaning' directly encourages the kings to uphold and explain it; hence it says 'uphold, read, recite, and understand its meaning'. Within the second clause, there are two sub-clauses in the sūtra text: first, from the beginning down to 'the kings were delighted', it briefly and generally mentions the eradication of various disasters in order to encourage those at that time. Second, from 'What are the disasters?' down to 'these are the seven disasters', it extensively clarifies the seven disasters, expressing encouragement through affairs. Among the seven disasters, the first two concern the celestial path losing its regular motion, manifest above. The next four concern the terrestrial conditions drastically shifting, events changing below. The last one disaster concerns human sentiment becoming violent and chaotic, inflicting harm upon the world. One ought especially to uphold [this sūtra] in order to dispel inauspiciousness. 'The sun and moon lose their regular motions' means the ruler and ministers are in discord, mutually obstructing and closing off one another; the ruler lacks the power of correct transformation, and the ministers lack the ability to transmit the correct [teachings]; therefore they should diligently explain this sūtra: this is the first disaster. 'The twenty-eight constellations lose their regular motions' down to 'each mutating and appearing, why do all assemblies of the four directions become violent and chaotic?' is truly because the correct teaching does not prevail throughout the four directions. From 'great fires burning the state' downward, it clarifies the people's loss of proper conduct; they jointly incur this disaster, and it cannot rest entirely on the ruler and ministers. The south governs propriety; propriety is used to regulate one's nature; when nature becomes dissipated and excessive, the disaster of fire arises. The north governs wisdom; wisdom can resolve doubts; when drinking alcohol becomes excessive, the disaster of water arises. The east governs benevolence; benevolence is used to nurture life; when killing becomes excessive, the disaster of wind arises. The center is earth; earth governs trustworthiness; when lying becomes excessive, trees and stones scorch, the five grains do not ripen, and the disaster of earth arises. The west is metal; metal governs righteousness; when taking and giving lack moderation, the disaster of bandits arises. These five principles are vast and broad; here they are briefly raised in outline to correspond to the seven disasters. This clarifies the seven essentials, wishing to make those who foster and protect recognise compliance and opposition. If inside it is not genuine, on the outside luxuriant growth will cease; therefore, relying on prajñā, the seven essentials are revealed. Within the third clause, there are two sub-clauses in the sūtra text: first, from 'Great King' down to 'also named the Dragon Jewel Spirit King', it clarifies the beneficial functions of prajñā during disasters. Second, from 'The Buddha said to the Great King' down to 'just as one serves Śakra', it directly clarifies the practices to be cultivated. Bodhisattvas are the spiritual source of the conscious minds of all sentient beings. Regarding the seven essentials, the first clarifies the original reality; the following seven reveal practice based on reality. Among the seven, the first four are practices classified for oneself; the latter three are practices benefiting others. 'Father and mother of all kings' clarifies expedient wondrous wisdom; hence it is called 'father and mother'. 'Also named spiritual talisman' clarifies that the two wisdoms accord with the path of teaching. 'Also named demon-warding jewel' clarifies the practice of counteraction. 'Wish-fulfilling jewel' wishes to clarify that due to counteraction, the true realization is revealed. 'Country-protecting jewel' is the practice of vanquishing and subduing. 'Mirror of heaven and earth' reveals the practice that surpasses results. 'Dragon-truth jewel spirit king' is the practice that accomplishes beneficial moistening. Banners and the like all being nine in number reveals the causal practices. 'A table of the seven treasures with the sūtra placed upon it' clarifies that the seven expedient practices must rely on the teaching. 'If the king travels at that time, always place it before him' clarifies cultivating practice according to the teaching. The previous clause distinguished ritual protocol; this clarifies true cultivation. 'Like this [...] extraordinary, a full hundred paces, this sūtra always emits a thousand rays of light' briefly raises the ten stages, with one stage having a hundred; hence it says 'emits a thousand rays of light'. 'Causing the seven disasters not to arise and transgressions not to be produced within a thousand li' clarifies the practice of counteraction. 'When the king resides, making a canopy of the seven treasures' means that where practice is perfected, it reveals that dwelling in accordance with one's share of practice is perfected, possessing the ability to shelter oneself; hence it is called 'canopy'. 'A high seat of the seven treasures' accords with the emptiness of dharmas; this is called 'seat'. The remaining clauses can be known by analogy. 'Just as one serves one's father and mother, just as one serves Śakra' is the practice of making offerings. 'Great King, my five eyes clearly see the three periods of time' down to 'attain being the lord of monarchs' clarifies that the Buddha's five eyes thoroughly discern causes and effects, good and evil, compliance and opposition; should one serve [...] generations, only then can one manage the governing ropes and subdue all under heaven. It specifically encourages protecting and upholding as in the sūtra, having attained being the lord of monarchs. 'Therefore it is for all noble beings' down to 'bring about great benefits' clarifies that if all humane kings and others cultivate the practice of supreme virtue, they will move sages to abide in their domains and beneficially moisten the world, as in the sūtra, 'bringing about great benefits'. 'When the king's merit is exhausted' down to 'the seven disasters will surely arise' clarifies that if various kings in their conduct seek worldly ritual, indulging their passions and becoming negligent, not complying with the noble dharma, disasters will surely arise. 'Great King, if in future eras' down to 'and make offerings to them' clarifies that if various kings are able to single-mindedly protect the Three Jewels, the Buddha's spiritual authority will cause bodhisattvas of the five forbearances to propagate transformation and protect the country, attaining great benefits, as in the sūtra: 'To those who uphold the Three Jewels, I will send five great bodhisattvas to go and protect their countries.' Therefore, 'Great King, now I entrust the Three Jewels to you' down to 'upholding prajñāpāramitā' clarifies that the Tathāgata specifically entrusts [them] to the sixteen kings, watching over them so they uphold, circulate, and practice transformation without [...]. Within the third section, there are six sub-clauses in the sūtra text: first, it clarifies that the great assembly and the asura kings, weary of the world's many disasters, vow not to take birth [there]. Second, it clarifies that the sixteen kings renounce their countries and lofty positions to respect and cultivate wondrous practices.