新華嚴經論 19.5

19.5

二釋品來意者，此夜摩天宮本意，說〈十行品〉，為表此天蓮華開為晝、合為夜，為此天天光自相照，及無有日月，但看蓮華開合而辨晝夜，名為時分天。夜摩者，梵語也。如此位菩薩知眾生心欲開發時，應時接引，未應度者與作得度因緣，以此處而表之，故於此處說十種行門。前之兩品且明至此天處而稱歎之，此一品正說十行之門故，是故此品須來。明前之十住猶依須彌之頂，此之十行依空所行，表行無著也。

Second, explaining the intent of the chapter's presentation: the original intent of preaching the 'Chapter on the Ten Practices' in the palace of the Yāma heaven is that it symbolizes how in this heaven lotus flowers opening marks day and their closing marks night; because in this heaven celestial light shines of itself and there are no sun or moon, day and night are distinguished solely by looking at the opening and closing of the lotus flowers, hence it is called the Heaven of Time-Divisions (Suyāma). 'Yāma' is a Sanskrit word. Just as the bodhisattva in this stage knows when the minds of sentient beings are about to open and blossom, and guides them in accordance with the time, and provides the causes and conditions for liberation to those not yet ready to cross over, this is symbolized by this location; therefore the ten gateways of practice are taught in this place. The preceding two chapters merely described arriving at this celestial place and praising it, whereas this single chapter directly expounds the gateways of the ten practices; for this reason, this chapter had to come. This indicates that whereas the preceding ten abodes still relied on the summit of Mount Sumeru, these ten practices rely on space as their course, symbolizing that their practice is unattached.