新華嚴經論 14.37

14.37

三舉世界名色者，世界名金色，為明金體白淨無染，舉之況喻法身無性，體無垢染故。如世間西方金為白色也。體白色黃，明應真菩薩內契白法、外現黃相。黃色者，是應真之氣。許父云：「五色之中，黃色為最。人面如黃瓜，內有賢行。」經云「應真菩薩皆真金色」。又明金色世界者，明信心之位。雖信自身心是法身智身白淨，本來無染。為信是生滅有漏心，故是色心也。舉東方為首者，明東方是初，明為萬物發生震動之首故，故取之表法，況喻十信之初首也。在方無方，但舉其法以況其理，表其體用故，如牛王龍王等況佛德也。

Third, in setting forth the name and color of the world: the world is named Golden, in order to clarify that the essence of gold is white, pure, and without defilement. This is cited to metaphorically illustrate that the dharmakāya has no intrinsic nature, its essence lacking defilement. It is like gold in the worldly western direction being white in color. Its essence is white and its color is yellow, illustrating that the true-responding bodhisattva internally accords with pure dharmas and externally manifests a yellow appearance. Yellow is the aura of the true-responding [sage]. Master Xu said: 'Among the five colors, yellow is the most supreme. If a person's face is like a yellow gourd, internally they possess virtuous conduct.' The sūtra says: 'True-responding bodhisattvas are all of genuine golden color.' Furthermore, elucidating the Golden World clarifies the stage of faith. Although one has faith that one's own body and mind are the dharmakāya and wisdom-body—pure, white, and originally undefiled—because this faith is a mind of arising and ceasing, with outflows, it is a mind of form. Setting forth the eastern direction as the foremost clarifies that the east is the beginning, being the head of the sprouting and trembling of the myriad things; therefore, it is taken to represent the Dharma, metaphorically illustrating the very beginning of the ten faiths. Being in a direction, it is free of direction; it merely sets forth the phenomenon to illustrate the principle, representing its essence and function, just as a bull king or dragon king illustrates the virtues of the Buddha.