新華嚴經論 11.21

11.21

四結數嘆德，如文可知。已上十波羅蜜，皆是知真處俗，融會大悲性中十波羅蜜。如是十度，以大悲為體故，託事現法在於阿脩羅，喻菩薩處生死海而得其底，而恒不沒生死海中。是故下文云「成就如來高出世間阿修羅王」。又十住、十行但明達智應真，號之為神。十向、十地皆以十王表之，明以慣習增長自在故。自餘廣意，至〈十迴向品〉方明。

Fourth, the concluding of the number and praising of their virtues can be known from the text. The above ten pāramitās are all [the manifestations of] knowing the true while abiding in the conventional, harmonising within the nature of great compassion. Because these ten pāramitās take great compassion as their essence, expressing the Dharma by relying on concrete matters is set upon the asuras, analogising the bodhisattva dwelling in the ocean of saṃsāra, reaching its bottom, yet never drowning in that ocean of saṃsāra. Therefore, the text below says: "Accomplishing the Tathāgata's [powers], towering high above the world like an asura king." Furthermore, the ten abodes and ten practices merely clarify the penetrating of wisdom to accord with truth, and so they are styled "spirits". The ten dedications and the ten grounds are all represented by ten kings, illustrating their mastery through the increase and growth of habitual practice. The remaining broad meanings will only become clear when reaching the "Chapter on the Ten Dedications of Merit".