大方廣佛華嚴經疏 55.24

55.24

三示方不同，大位有三：初地前知識多在南方、地內無方、地後兼二。然南者，古有五義：初一約事，謂舉一例諸，一方善友已自無量，況於餘方；餘四約表。二者明義，表捨闇向智故。南方之明萬物相見，聖人南面聽政，蓋取於此。三中義，離邪僻東西二邊，契中正之實道故。四生義，南主其陽，發生萬物，表善財增長行故。北主其陰，顯是滅義，故世尊涅槃金棺北首。五隨順義，背左向右，右即順義，以西域土風城邑園宅皆悉東向故。自東之南順日月轉，顯於善財隨順教理故。此五義中，初一則通，次一後二地前表之，契中道義地後表之。亦通地前正證離相，地中不以南表，地後顯於業用不同地中。後文殊有示無方，表般若加行，有行、正證無二故。普賢無方無示，表法界普周故。有人唯取隨順一義非前諸釋，謂正明之義出此方故。寧知西域南非明等，況通方之說言旨多含。

Third, differences in indicating directions: for the broad stations there are three: spiritual friends before the stages are mostly in the south; within the stages there is no direction; after the stages both are combined. However, regarding the south, of old there were five meanings: the first one is in terms of phenomena, meaning to give one instance as an example for all—the good friends in a single direction are already measureless, how much more so in other directions; the remaining four are in terms of representation. Second, the meaning of light, representing abandoning darkness and tending toward wisdom. Through the light of the south myriad things see one another; that the sages face south to hear governance is taken from this. Third, the meaning of the center, departing from the two extremes of east and west, error and deviation, to tally with the true path of correct alignment. Fourth, the meaning of giving birth: the south governs the yang, generating myriad things, representing Sudhana increasing his practices. The north governs the yin, revealing the meaning of cessation, hence when the World-Honoured One entered nirvāṇa, his golden coffin had its head to the north. Fifth, the meaning of accord: turning one's back on the left and facing the right, the right meaning accord, because according to the regional customs of the Western Regions, cities, towns, gardens, and residences all face east. Moving from east to south follows the rotation of the sun and moon, revealing Sudhana according with the teaching and principle. Among these five meanings, the first is general; the next one and the last two represent before the stages; tallying with the middle way represents after the stages. It also generally represents direct realization free from marks before the stages; during the stages it is not represented by the south; after the stages it reveals that the operations of karma are different from those during the stages. The latter Mañjuśrī has indication but no direction, representing the preparatory practices of prajñā, where practice and direct realization are not two. Samantabhadra has neither direction nor indication, representing the dharmadhātu pervading everywhere. There are those who only take the single meaning of accord and reject the previous explanations, claiming that the meaning of direct illumination derives from this region. How could they know that in the Western Regions the south is not [associated with] light, etc.? Furthermore, expressions that apply to all directions contain many meanings in their intent.