仁王般若實相論卷第二 2.3.5

2.3.5

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.