[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 28.4 # 大方廣佛華嚴經疏 28.4 大方廣佛華嚴經疏 28.4 - **Language:** Classical Chinese ### [28.4](https://indike.org/pramana/in.bauddha.taisho.1735.28.4) 第二依徵廣釋中二：先明行所依身、二「具足」下依身起行。前中復二：先明得位、後顯具德。今初。菩薩行檀之身，隨宜萬類，故置或言。而偏語王者，一則在家是施位故、二難捨能捨舉勝策劣故、三者菩薩多為王故。以菩薩位唯有二種，一者法王、二者人王，法王教化、人王攝化，具菩薩戒處處為王故、發號施令無敢違故，具能施物遂所求故。帝者主也。王者王也。臨者治也。御亦主，領千乘之國即稱為大；下言為轉輪王，則以一洲已去可稱為大。二「威德」下顯具德中二：先統領自在德、後「菩薩」下正報殊倫德。今初，有十二句：初二句總，有威則下必畏之，有德則下必懷之，故令名振。次「凡諸」下十句別，初句釋威。祖父之讎曰怨，四夷有土曰敵，由威被故敵歸怨順。次「發號」下釋上有德，依正施令物可則也。執持一蓋等，兼釋臨御。一蓋有三：一則無私萬物故；二等教十善故，下施蓋中云「為令眾生得自在蓋，能持一切諸善法故。」三慈悲蓋，大光王云：「如諸菩薩為高蓋，慈心普蔭諸眾生」故。以離垢繒釋為帝義，於法自在釋為王義。「不刑」已下雙顯威德，謂不以刑戮徵罰之威，但令感德從化，則威而不猛也。又加苦曰刑、削奪為罰，導之以德義，莫敢不服，則庶人無刑；齊之以禮樂，莫敢不敬，則大夫無罰。次「以四攝」下顯是菩薩，揀異世王。為轉輪王，結成有位，一切周給。結有大財，即財位果。 > Second, in the detailed explanation according to the inquiry, there are two parts: first, explaining the physical body on which practice relies; second, from 'endowed with' downward, giving rise to practice relying on that body. In the former there are also two: first, explaining the attainment of the station; next, revealing the possession of virtues. Here is the first. The body in which a bodhisattva practices giving adapts appropriately to all kinds \[of beings\], hence the word 'or' is used. But speaking specifically of kings is because, first, being a householder is the station of giving; second, \[giving up\] what is hard to give can be given, presenting the superior to urge on the inferior; and third, bodhisattvas often become kings. For the stations of a bodhisattva are only two: the first is the Dharma King, and the second is the human king; the Dharma King teaches and transforms, while the human king gathers and transforms; because having bodhisattva precepts makes one a king everywhere, issuing commands and decrees that none dare disobey, and because possessing the ability to give things fulfills what is sought. An 'emperor' (di) is a sovereign. A 'king' (wang) is a ruler. To 'preside over' (lin) is to govern. 'To rule' (yu) is also to be sovereign. Leading a state of a thousand chariots is called great; the text below says that becoming a cakravartin king from one continent upward can be called great. Second, in revealing the possession of virtues from 'awe-inspiring virtue' downward, there are two parts: first, the virtue of sovereign control; second, from 'the bodhisattva' downward, the virtue of an extraordinary direct retribution. In the first of these, there are twelve clauses: the first two clauses are general—if there is awe-inspiring majesty, inferiors will certainly fear it; if there is virtue, inferiors will certainly cherish it; hence his fame resounds. Next, the ten clauses from 'wherever' downward are specific. The first clause explains awe-inspiring majesty: an enemy across generations is called a grudge-foe (yuan), while the four foreign tribes possessing territory are called adversaries (di); because awe-inspiring majesty reaches them, adversaries submit and foes accord. Next, from 'issuing commands' downward, the aforementioned possessing virtue is explained: issuing decrees based on correctness makes them models for beings. Holding a single parasol and so forth additionally explains presiding over and ruling. The single parasol has three meanings: first, treating all beings impartially; second, equally teaching the ten good actions, as stated below in the giving of parasols: 'In order to cause sentient beings to obtain the parasol of sovereignty, able to maintain all wholesome dharmas'; third, the parasol of loving-kindness and compassion, as King Mahāprabha said: 'Like all bodhisattvas acting as a lofty parasol, their compassionate minds universally sheltering all sentient beings.' The silken sash free of defilement explains the meaning of emperor; being sovereign over phenomena explains the meaning of king. From 'not punishing' downward, both awe-inspiring majesty and virtue are revealed together, meaning not relying on the terror of executions and penalties, but merely causing \[beings\] to be moved by virtue and follow transformation; thus there is awe-inspiring majesty without ferocity. Furthermore, inflicting suffering is called corporal punishment (xing), and dispossessing is called a penalty (fa); leading them with virtue and righteousness such that none dare disobey means commoners are without punishments; regulating them with propriety and music such that none dare be disrespectful means grandees are without penalties. Next, from 'with the four means of embracing' downward, it reveals that this is a bodhisattva, distinguishing him from worldly kings. Becoming a cakravartin king concludes the possession of the station; providing universally for all concludes the possession of great wealth, which is the fruition of wealth and station. > — English (machine translation) (machine translation) - [Previous: 28.3](https://indike.org/pramana/in.bauddha.taisho.1735.28.3) - [Next: 28.5](https://indike.org/pramana/in.bauddha.taisho.1735.28.5) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1735.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.28.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.28.4](https://indike.org/pramana/in.bauddha.taisho.1735.28.4) · Pramāṇa