大方廣佛華嚴經疏 57.40

57.40

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.