新華嚴經論 35.3

35.3

第一推德於前者，明解脫長者推德於前位善知識有十種殊勝，勸令善財進求加行。第二南行，如前初位已釋。至閻浮提畔者，明此位正心住，是得出世間及處世間智慧神通之極畔故，故云閻浮提畔。唯得世間出世大悲心，未得入俗同纏行圓滿大慈悲心故，故以比丘表之。於世間中出俗相故，後位即明入俗大悲心圓滿，即以優婆夷滿願表之。有一國土名摩利伽羅者，此梵本未譯。有比丘名海幢者，明約以德智慧如海，能破眾生業惑處，名之為幢。幢者，摧壞義故。

First, regarding attributing virtues to the one ahead: this shows that the elder Vimukta attributes virtues to the spiritual friend of the preceding stage as possessing ten kinds of pre-eminence, exhorting Sudhana to advance in seeking applied practice. Second, regarding traveling south: this has already been explained in the initial stage above. Arriving at the edge of Jambudvīpa shows that in this stage of the Abode of the Upright Mind, one reaches the utmost boundary of supramundane and worldly wisdom and supernormal powers; hence it is called the edge of Jambudvīpa. Because he has attained only the worldly and supramundane great compassionate mind, but has not yet attained the fulfillment of the great merciful and compassionate mind that enters the conventional world to share the same defilements in practice, this is symbolized by a bhikṣu. It represents the aspect of renouncing the secular within the mundane world; the subsequent stage then clarifies the fulfillment of entering into secular great compassion, which is symbolized by the upāsikā Āśā (Man Yuan). There is a country named Morikara (Māligara); this has not been translated in the Sanskrit texts. There is a bhikṣu named Sāgaradhvaja (Hai Zhuang); this shows that in terms of virtue, his wisdom is like the ocean, and being able to destroy the realms of sentient beings' karma and delusion, he is named a banner (dhvaja). 'Banner' carries the meaning of crushing and destroying.