No. 514-A會刻仁王護國般若經疏序
Preface to the Commentary on the Renwang Huguo Perfection of Wisdom Sutra, Edition A
仁王護國般若經者，乃八部般若之結經也。夫般若之談，時長理詣，莫不蕩空釋滯，絕想袪情。良由眾生迷執久固，真性難顯。故佛且不揀善惡垢淨性相，一切訶破。雖真性及妙用不無，而姑云無。直待情忘理喪，纖毫不容。然後引出匿王之問端，高張五忍之法網。婆心徹底，巧運錐鎚。密接通別之初機，淘鎔凡聖之玄路。來至法華開顯，領付家業。點示般若之離相，咸成諸法之實相。究論實相之功，功由般若。般若之要，要當妙悟。故曰：無量義者，從一法生是也。唯我天台智者大師，深愍當來劫運漸衰，鬪諍堅固，般若緣疎。經云：若國欲亂，鬼神先亂。鬼神亂故，即萬人亂。是諸難起，皆應受持講讀此般若波羅蜜多。而護國法要，尤在解說此經。此大師經疏所由作焉。惜乎此疏盛行海東，中華失傳。昔四明尊者搆仁王疏而弗獲，亦猶天台大師拜楞嚴經而未得。先後求法，苦心有同揆歟。幸有宋老僧如恂師得之，海賈晁說之敘於簡端。今龍藏雖載，而講筵無聞。適天台敏老法師，應吳門諸縉紳請，於戊戌冬，住報恩北寺。時值邊疆多故，臣民不安。乃於己亥春，屬成蓮演講仁王護國般若經，求佛保安。惟成蓮所講，係當世通行唐不空譯本。而大師所疏，為什公譯本。經文互有異同，大旨正堪補備。且龍藏本，經與疏各自為帙，研究維艱。爰遵天台大部之軌，華嚴三合之例，分經會疏，合鐫方冊。排科文於經前，繫疏解於經後。重加句讀，庶幾條分縷析，開卷瞭然。成蓮復據北藏校勘一周，合掌恭敬而說頌曰：
The *Prajnaparamita Sutra for Benevolent Kings Protecting the Nation* is the concluding sutra of the eight divisions of Prajnaparamita. The discourse on Prajna is profound in its duration and thorough in its principles, always aimed at dispelling emptiness and dissolving obstructions, cutting off attachments and removing afflictions. This is truly because sentient beings have long been deeply entrenched in delusion and clinging, making it difficult for their true nature to manifest. Therefore, the Buddha does not discriminate between good and evil, purity and defilement, nature and characteristics—he refutes them all. Although true nature and wondrous function are not non-existent, he provisionally speaks of them as empty. Only when afflictions are forgotten and conceptual reasoning is abandoned, leaving no trace, does he then introduce the questions of the hidden king and broadly cast the net of the five forbearances. With utmost compassion and skillful use of the hammer and chisel, he secretly connects the initial capacities of the specific and the general, refining the profound path that purifies the ordinary and the sage. Arriving at the Lotus Sutra’s revelation and bestowal of the family legacy, he points out that Prajna’s transcendence of characteristics all becomes the true reality of all phenomena. In examining the merit of true reality, the merit arises from Prajna. The essence of Prajna lies in wondrous awakening. Thus it is said: “The immeasurable meanings arise from a single dharma.”
Only our Tiantai master Zhiyi, deeply compassionate toward the declining kalpas and the firmness of conflict in the future, when conditions for Prajna would become sparse, spoke of this. The sutra states: “If a nation is about to fall into chaos, the spirits and deities will first become chaotic. Because the spirits and deities are chaotic, the people will become chaotic. When all such difficulties arise, one should uphold, recite, and explain this Prajnaparamita.” The essential method for protecting the nation lies especially in explaining this sutra. This is why the master composed his commentary on the sutra. It is regrettable that this commentary flourished in the eastern seas but was lost in the Central Plains. In the past, the Venerable Siming sought the *Commentary on the Benevolent Kings Sutra* but could not obtain it, just as the Tiantai master bowed before the *Shurangama Sutra* but did not receive it. The shared earnestness in seeking the Dharma across generations is indeed aligned.
Fortunately, the Song dynasty elder monk Ruxun obtained it, and the merchant Chao Shuozhi wrote a preface. Although it is now included in the Dragon Treasury, it is rarely heard in lecture halls. It happened that the Tiantai elder master Min, at the invitation of the gentry of Wumen, resided at the North Temple of Bao’en in the winter of the Wuxu year. At that time, the borders were troubled, and the officials and people were unsettled. Thus, in the spring of the Jihai year, he entrusted Chenglian to lecture on the *Prajnaparamita Sutra for Benevolent Kings Protecting the Nation*, seeking the Buddha’s protection and peace. However, the version Chenglian lectured on was the commonly circulated translation by Amoghavajra of the Tang dynasty, while the master’s commentary was based on Kumarajiva’s translation. The texts differ in some places, but their main intent complements each other. Moreover, in the Dragon Treasury edition, the sutra and commentary are bound separately, making study difficult. Following the format of the Tiantai major works and the example of the threefold combination in the Huayan tradition, we have divided the sutra and matched it with the commentary, combining them into a single volume. The sutra text is arranged first, with the commentary attached afterward. Punctuation has been added anew, making the structure clear and easy to follow upon opening the book. Chenglian further collated it once against the Northern Treasury edition, then joined his palms in reverence and spoke this verse:
般若如虗空， 功德不可量， 付囑諸國王。
依教而信受。 菩薩金剛手， 承佛威神力，
一聞說是經， 頃刻為護持， 能令其國界，
無復諸災難， 疾疫與刀兵， 一切悉消除。
法施利羣生， 同發菩提心。
Prajna is like the vast sky, Its merit cannot be measured, Entrusted to all kings.
Following the teachings with faith, The Bodhisattva Vajrapani, Empowered by the Buddha's majestic force,
Upon hearing this sutra, Instantly becomes its protector, Ensuring their kingdoms
Are free from all calamities— Plagues and warfare— All are completely dispelled.
Teaching the Dharma benefits all beings, Together we awaken the mind of enlightenment.
時在光緒二十六年荷月普門示現日 台宗後學比丘成蓮敘於吳門報恩北寺之西齋
At the time of the Guangxu reign, twenty-sixth year, in the month of lotus flowers, on the day of the universal manifestation of Guanyin, the later student of the Tiantai school, Bhikshu Chenglian, composed this preface in the Western Chamber of the Bao'en North Temple in Wumen.