[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) › 57.40 # 大方廣佛華嚴經疏 57.40 大方廣佛華嚴經疏 57.40 - **Language:** Classical Chinese ### [57.40](https://indike.org/pramana/in.bauddha.taisho.1735.57.40) 第三「時王告」下授己法界，中三：一總示法門，謂大慈首出，離染圓滿故。二「善男子我於」下明得法因緣。問難是聞慧，以三種慧莊嚴此慈。三「我以此」下明其業用，於中五：一以法攝化、二「我國土中」下以無畏攝、三「若有眾生」下以財寶攝、四「此妙光城」下隨機遍攝、五「善男子此國土中」下以三昧攝。於中二：先以言告。後「時大光王」下正以定示，顯定業用。情與非情咸成勝益者，謂同體大慈，物我無二故。如世間王，德合乾坤，則麟鳳來儀、寶璧呈瑞。況於出世慈力，不令草木屈膝耶？第四「時大光王從三昧」下謙己推勝。先謙己知一。慈本為物，名順世間。高出眾行，故名為首，即是幢義，餘並可知。 > Third, from 'At that time the king said' onward, is conferring his own dharmadhātu, which has three parts: 1. A general presentation of the Dharma-gate, meaning that great benevolence is foremost, as it transcends defilement and is complete. 2. From 'Good son, I...' onward, explains the causes and conditions for attaining the Dharma. Interrogating difficult points is the wisdom of hearing; this benevolence is adorned by the three kinds of wisdom. 3. From 'I, through this...' onward, explains its activity and function, which has five parts: (1) gathering in and transforming through the Dharma; (2) from 'In my land' onward, gathering in through fearlessness; (3) from 'If there are sentient beings' onward, gathering in through wealth and treasures; (4) from 'This city of Prabhāśrī' onward, universally gathering in according to capacities; (5) from 'Good son, in this land' onward, gathering in through samādhi. In this \[fifth part\], there are two: first, he tells him with words; later, from 'Then King Mahāprabha' onward, he directly shows it through samādhi, revealing the activity and function of the samādhi. That both sentient and insentient beings are brought supreme benefit means that in the great benevolence of identical essence, object and self are non-dual. Just as with a worldly king, when his virtue accords with Heaven and Earth, the qilin and phoenix come to dance and precious jade discs display auspicious omens; how much more so with the transcendent power of benevolence—would it not make even grass and trees bend their knees? Fourth, from 'At that time King Mahāprabha emerged from samādhi' onward, is humbling himself and deferring to the superior. First, he humbles himself as knowing only one \[Dharma-gate\]. Benevolence is fundamentally for the sake of beings, so it is called 'according with the worldly.' Surpassing all practices, it is therefore called 'foremost,' which is the meaning of 'banner'; the rest can be known. > — English (machine translation) (machine translation) - [Previous: 57.39](https://indike.org/pramana/in.bauddha.taisho.1735.57.39) - [Next: 57.41](https://indike.org/pramana/in.bauddha.taisho.1735.57.41) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1735.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.57.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.40](https://indike.org/pramana/in.bauddha.taisho.1735.57.40) · Pramāṇa