華嚴經探玄記 18.41

18.41

三示方差別者，大位有三：初地前知識多在南方。地內無方。地後亦有南方之者，其南有四義：一是正義，如指南之說等，表所向非邪故。二是背闇向明義，表捨障向理故。三是離增減義，如日東出西沒是增減相，南離二邊，表中道法界。四是生義，謂南主其陽是其生義，北主其陰是滅義。此表善財因行漸增故顯生義，如來涅槃金棺北首表其滅義。於此四中，前二後一地前表之，其離增減義地後表之，地中正證離相故不可南表。地後顯業用，不同地內也。後文殊有示無方，表般若有加行，證無二也。末後普賢無示無方，表法界德圓，普遍故也。

Third, concerning the distinction in showing directions: the major stages have three [aspects]. First, the spiritual benefactors prior to the bhūmis are mostly in the south. Within the bhūmis there is no direction. After the bhūmis there are also those in the south. The south has four meanings: 1. The meaning of correctness, as in the expression 'pointing south' (guiding), symbolizing that what one faces is not deviant. 2. The meaning of turning one's back on darkness and facing light, symbolizing abandoning hindrances and facing principle. 3. The meaning of being free from increase and decrease: just as the sun rising in the east and setting in the west is the aspect of increase and decrease, the south is free from the two extremes, symbolizing the dharmadhātu of the Middle Way. 4. The meaning of generation (life): the south governs yang, which is the meaning of generation; the north governs yin, which is the meaning of cessation. This symbolizes the gradual increase of Sudhana's causal practices, hence manifesting the meaning of generation; the Tathāgata's golden coffin with head pointing north at nirvāṇa symbolizes the meaning of cessation. Among these four, the first two and the last one are symbolized prior to the bhūmis; the meaning of freedom from increase and decrease is symbolized after the bhūmis; within the bhūmis, there is direct realization free from characteristics, hence it cannot be symbolized by the south. After the bhūmis, karmic function is manifested, which is not the same as within the bhūmis. Later, Mañjuśrī has an indication without direction, symbolizing that prajñā has preparatory application (prayoga) and realization is non-dual. Samantabhadra at the very end has neither indication nor direction, symbolizing that the virtues of the dharmadhātu are complete and pervasive.