大方廣佛華嚴經疏 28.4

28.4

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.