新華嚴經論 7.40

7.40

第六明理事相入者，從第五會昇兜率天宮，於如來膝上放光說十迴向，有三品經：一〈昇兜率天宮品〉、〈二兜率天宮偈讚品〉、三〈十迴向品〉。前之二品經，是諸天迎讚如來敬嘆佛德，及嘆處之勝。後之一品，是正說十迴向之法門。迴向者，令諸事法皆入理故。以十行事法入前十住中理事無礙，故名迴向。前十住即是文殊法身本智，後十行即是普賢之萬行，明二人體用相徹，名為迴向。膝上放光者，明理事卷舒自在故，猶如人膝屈申迴旋皆由於膝。何故兜率天說此位者？為明此天於欲界之中處中故，又於天上五位五處五會之中故。向下有帝釋、夜摩之兩會，向上即有他化、三禪之兩會，於欲界中此天處中故，故說十迴向，令會理事無礙，根本智差別智智悲均融處於中道。以處表法故，須此處說十迴向之門。

Sixth, explaining the mutual interpenetration of principle and phenomena: this consists of the three chapters preached in the fifth assembly upon ascending to the Tuṣita heaven palace, where light was emitted from the Tathāgata's knees to teach the ten dedications of merit—namely: 1. the 'Chapter on Ascending to the Palace of the Tuṣita Heaven', 2. the 'Chapter of Verses of Praise in the Palace of the Tuṣita Heaven', and 3. the 'Chapter on the Ten Dedications of Merit'. The preceding two chapters describe the devas welcoming and praising the Tathāgata, reverently extolling the Buddha's virtues, and extolling the excellence of the place. The subsequent one chapter is the actual teaching of the Dharma gates of the ten dedications of merit. 'Dedication of merit' (pariṇāmanā) means causing all phenomenal dharmas to enter into principle. It is called 'dedication of merit' because the phenomenal dharmas of the ten practices enter into the preceding ten abodes so that principle and phenomena are unhindered. The preceding ten abodes are Mañjuśrī's fundamental wisdom of the dharmakāya, and the subsequent ten practices are Samantabhadra's myriad practices; explaining the mutual interpenetration of the essence and function of these two figures is called 'dedication of merit'. Emitting light from the knees explains that principle and phenomena roll up and unfold with ease, just as a person's knees bending, stretching, and turning about all depend upon the knees. Why is this stage taught in the Tuṣita heaven? Because this heaven occupies the middle position within the desire realm, and also sits in the middle among the five stages, five places, and five assemblies in the heavens. Below it are the two assemblies of Indra and Yāma, and above it are the two assemblies of Paranirmitavaśavartin and the Third Dhyāna; since this heaven is in the middle of the desire realm, the ten dedications of merit are taught here to bring about the unhindered integration of principle and phenomena, where fundamental wisdom and discriminating wisdom, wisdom and compassion, are equally harmonized and abide in the Middle Way. Because the place expresses the Dharma, the gate of the ten dedications of merit had to be taught in this place.