華嚴經探玄記 3.85

3.85

第二舉能修行人中，王有順理善慧，令物愛見。問：《涅槃》中一切輪王，皆定千子不增不減，何故此中乃不同耶？答：彼是王四天下之輪王，約三乘說。此是主世界性之輪王，故寬細於彼，如白淨寶網等，以一恒沙金輪王福所感，此約一乘，說不同也。又王及長子是福分，童子為慧分，是故成入道之器。德周法界曰普，普德交飾為嚴。普之嚴，普即嚴。普嚴之童子，普嚴即童子，竝通二釋。離染貞潔素為道器，故云童子，如文殊等。

In the second part, bringing up the person capable of cultivating, the king possessed good wisdom that accorded with principle, causing beings to view him with love. Question: In the Mahāparinirvāṇa Sūtra, all wheel-turning kings definitely have one thousand sons, neither more nor less; why is it different here? Answer: That refers to a wheel-turning king ruling four continents, spoken according to the three vehicles. This is a wheel-turning king who governs a world-nature; hence it is broader and more subtle than that, just as the white pure jewel nets and so forth are induced by the merit of a gold wheel-turning king of one Ganges' sands; this is spoken according to the One Vehicle, and so it is different. Furthermore, the king and the eldest son represent the portion of merit, while the youth represents the portion of wisdom; therefore he becomes a vessel for entering the Path. Virtue pervading the dharmadhātu is called 'universal'; universal virtues mutually adorning is 'adornment'. The adornment of the universal, or the universal being itself adornment. The youth of universal adornment, or universal adornment being itself the youth—both interpretations are valid. Being free from defilement, chaste, and inherently a vessel for the Path, he is thus called a 'youth', like Mañjuśrī and others.