新華嚴經論 11.34

11.34

第十入法界無量迴向，以日天子託事表之。明十迴向中智波羅蜜如日處空，下臨照萬有，其位於上、其功益下，像此位菩薩其智甚高、其行彌下，徹至人天神鬼、外道邪行、畜生地獄盡同其行，猶如日月，其形在上、其功在下，善惡俱照故。於中十日天子，明智波羅蜜中十波羅蜜，一一隨名義配之。常以智波羅蜜為體。已上十王配十迴向中十波羅蜜竟。如十住、十行、十迴向乃至十地，一一位中波羅蜜，各隨當位取意即得。一例取之，即不知其趣。如日月二位其形狀及高下者，如《俱舍論》「月去地四萬由旬、廣四十由旬、以水精白銀合為兩面、迴轉相映故有虧盈。」此論如是說者，未可為定依，但依經說者為指南。依《長阿含經》「其月上有城，其城正方一千九百六十里，高下亦爾。二分天金作，一分瑠璃作，以遙看似圓。天壽五百歲，子孫相襲一劫。日月相近，光影相映即有虧盈。日廣五十由旬，其城正方二千四十里，高下亦爾。其城純金七寶瑩飾。王坐二千里，壽命子孫同月天子。以風持故，繞須彌山。日月天子總是四天王所攝。」此上多依《長阿含經》說。如是日月天子，皆表十迴向成大悲願行之門，明悲智無依，常以法空為體，隨根普照無有所為，任無功之智日，稱萬有而成益。

Tenth, the dedication of merit of entering the immeasurable dharmadhātu is represented through the medium of the Sūryadevaputra. It illustrates that within the ten dedications of merit, the wisdom-pāramitā is like the sun abiding in the sky, looking down and illuminating the myriad things: its position is above, but its efficacy benefits below. This resembles how the bodhisattva of this stage has wisdom that is exceedingly high while his conduct is thoroughly lowly, completely matching his practice to humans, gods, spirits, ghosts, non-Buddhists of aberrant practice, animals, and hell-beings, just like the sun and the moon, whose physical forms are above while their efficacy is below, illuminating both good and evil equally. Among them, the ten Sūryadevaputras illustrate the ten pāramitās within the wisdom-pāramitā, each matched according to its name and meaning. They constantly take the wisdom-pāramitā as their essence. The above completes the matching of the ten kings to the ten pāramitās within the ten dedications of merit. As with the ten abodes, ten practices, ten dedications of merit, and down to the ten grounds, the pāramitā in each stage is simply understood by grasping the meaning according to that stage. If one takes them all uniformly, one will not know their import. Regarding the shapes and elevations of the two positions of the sun and the moon: as the Abhidharmakośa-bhāṣya states, "The moon is forty thousand yojanas from the earth and forty yojanas wide; it is formed from crystal and silver combined into two faces, and because of their revolving and reflecting each other, there is waning and waxing." What this treatise says cannot yet be taken as a definitive authority; one should only take what the sūtras state as the guide. According to the Dīrgha Āgama, "On that moon there is a city, and this city is exactly square, one thousand nine hundred and sixty li, and its height is also the same. Two parts are made of heavenly gold and one part of vaiḍūrya, so looking from afar it appears circular. The lifespan of the devas is five hundred years, with descendants succeeding one another for one kalpa. When the sun and moon draw near each other, their light and shadows reflect each other, resulting in waning and waxing. The sun is fifty yojanas wide, its city is exactly square, two thousand and forty li, and its height is also the same. Its city is decorated with pure gold and seven gems. The king's throne is two thousand li, and his lifespan and descendants are the same as the Candradevaputra. Supported by the wind, they circle Mount Sumeru. The Candradevaputras and Sūryadevaputras are entirely subsumed by the Four Heavenly Kings." The above mostly relies on the explanation in the Dīrgha Āgama. Such Candradevaputras and Sūryadevaputras all represent the gates of the vows and practices of great compassion perfected in the ten dedications of merit, illustrating that compassion and wisdom have no support, constantly taking emptiness of phenomena as their essence, universally illuminating according to capacities without contrivance, letting the effortless sun of wisdom accord with the myriad things and accomplish their benefit.