新華嚴經論 17.4

17.4

第四菩薩名功德慧，於此義中分之為四：一明菩薩名、二明世界名、三明佛果之號、四明從所來方。一明菩薩名者，云何名功德慧？此位修精進波羅蜜，勤行利物廣益眾生故，招多功德，以立其名。二明世界名者，所以名優鉢羅華，此云青蓮華，諸色蓮華此華最勝。為明諸行之中精進最勝故，以此華為所居法體故，一切萬行以此為功。三明佛果之號，所以名為風月者，為明精進波羅蜜離慢無懈，一念成佛速疾如風。又明精勤觀照定慧如風，能消染淨無明塵垢，香臭悉吹，如風能清淨故。四明所從來方者，是北方之眾。北方者是坎位，是黑、是愚，是世間嶮盜之義。又為師為君之位。以是義故，以精進波羅蜜勤修利益之行，破迷離闇，速令成佛。是故菩薩號功德慧，世界名青蓮華，佛果號之為風月也，以風能淨諸垢故。此已上生貴住中，對治法門故。此當善財第四善知識彌伽長者說輪字法門，了俗諦法，而令愚黑者得出世樂故。

The fourth bodhisattva is named Guṇamati (Gongde hui); in this meaning it is divided into four: first, explaining the bodhisattva's name; second, explaining the name of the world; third, explaining the title of the Buddha-fruit; fourth, explaining the direction from which he comes. First, explaining the bodhisattva's name: why is he named Guṇamati (Virtue-Wisdom)? In this stage one cultivates the vīrya-pāramitā, diligently performing actions that benefit beings and broadly helping sentient beings, and thus accrues many merits and virtues; hence the name is established. Second, explaining the name of the world: it is named the Utpala Flower, translated here as the blue lotus; among lotuses of all colors, this flower is the most superior. This is to illustrate that among all practices, vigor is the most superior; using this flower as the Dharma-essence of the residence, all myriad practices take this as their merit. Third, explaining the title of the Buddha-fruit: it is named Vāyucandra (Wind Moon) to show that through the vīrya-pāramitā, free from arrogance and without remissness, one attains Buddhahood in a single thought as swiftly as the wind. Furthermore, it illustrates that diligent contemplation, concentration, and wisdom are like the wind, able to dissolve the defiled and pure dust and grime of ignorance; both fragrant and foul are blown away, just as the wind can purify. Fourth, explaining the direction from which he comes: he belongs to the assembly of the north. The north corresponds to the Kan trigram, to blackness, to folly, and to the meaning of peril and thieves in the mundane world. It also occupies the position of the teacher and the ruler. For these reasons, through the vīrya-pāramitā one diligently cultivates beneficial practices, shattering delusion, departing from darkness, and swiftly causing Buddhahood to be attained. Therefore, the bodhisattva is named Guṇamati, the world is named Utpala Flower, and the Buddha-fruit is named Vāyucandra, because the wind can cleanse all defilements. The above is the remedial Dharma-gate within the abode of noble birth. This corresponds to Sudhana's fourth spiritual friend, the elder Megha, expounding the Dharma-gate of the syllabary, penetrating conventional phenomena and enabling the foolish and dark to attain supramundane joy.