大方廣佛華嚴經搜玄分齊通智方軌 5.9

5.9

Below this, entering the stages of the ten abodes (daśa-vihārāḥ), a distinction is made using three overall gates. First, the directions and whether they accord with cause and fruit, being universal or restricted. First, Mañjuśrī has east and south; next, twenty-seven starting with Meghaśrī, etc., as well as the twenty-ninth, Mahādeva, up to Maitreya, making twenty-nine persons, all say the southern direction; the eighth dedication says the eastern direction; the tenth dedication and the ten bhūmis do not say the southern direction. Each has a specific location. After Māyā, Mañjuśrī has an indication without a direction; Samantabhadra has neither indication nor direction. The reason for this is that the south symbolizes correctness, and the east symbolizes generating awakening. Earlier, Mañjuśrī symbolized awakening to principle in the initial faith, hence there is east; superior progress accedes to correctness, hence there is south. Next, the twenty-eight including Meghaśrī and others symbolize not yet having realized the principle, and having distant correspondence, hence they say south. Next, eleven symbolize attaining principle and conforming practice, showing manifestation according to conditions. Next, one integrates marks into reality, hence no direction is stated, and [it is] indicated to contrast with the marks of upāya. Next, one symbolizes concluding the causal stages and acceding to the fruit, hence south is indicated. Next, one symbolizes the realm of superior wisdom, hence there is no direction to indicate freedom from grasping. Next, one is great and cannot be indicated, omnipresent and cannot be restricted to a direction.