新華嚴經論 37.8

37.8

第二推德昇進中，從「如諸菩薩」已下至「辭退而去」有十行半經，分為五門：一推德昇進、二示善友所住之國、三示善知識所居之城、四舉善知識名號、五禮敬辭去。城名迦陵林者，此云相鬪諍。以此比丘尼位，同十住中第四住、十地中第四地，出三界纏，生如來家，以迴真入俗成無染慈，明比丘是出俗義，尼是慈音，明迴向行位門非男女性，示相表法也。以實而言，此尼是此位法故，以表以真入俗，和融真俗是非染淨二見諍故，成法性理智處俗恒真無染之慈，以滅真俗有無染淨二見鬪諍故，成就第四至一切處迴向，行精進慈。以此城名鬪諍林者，明慈行遍周覆蔭廣多故，名為林。亦約此比丘尼報得莊嚴寶林樹廣多，故號為林。國名輸那，此云勇猛者，是精進義。為此是第四精進波羅蜜，此教皆是託處託事以表法也。尼名師子頻申者，約德行成名。如師子頻申者，明慈悲適悅，行遍十方教化眾生，無有疲勞，法樂義也。如人身心舒適悅樂也。表比丘尼雖行遍十方善和鬪諍，心恒出俗也，迴向中處纏無染慈故。

Second, within extolling virtues and advancing, from 'Just as all bodhisattvas...' down to 'he took his leave and departed', there are ten and a half lines of the sūtra, divided into five sections: first, extolling virtues and advancing; second, pointing out the country where the good friend resides; third, pointing out the city where the kalyāṇamitra dwells; fourth, citing the name of the kalyāṇamitra; fifth, paying homage and taking leave. The city is named Kaliṅgavana, translated here as 'Mutual Contention'. Because this nun's stage is identical to the fourth abode among the ten abodes and the fourth ground among the ten grounds, she transcends the entanglements of the three realms and is born into the house of the Tathāgata; by turning from the genuine to enter the secular, she accomplishes untainted kindness. This clarifies that 'monk' has the sense of leaving the secular, while 'nun' conveys the sound of kindness, demonstrating that within the gate of the dedication stages of practice, there is no male or female nature, and characteristics are displayed to represent the Dharma. In terms of reality, because this nun is the Dharma of this stage, she represents entering the secular by means of the genuine, harmonizing and unifying the contentions over the two views of right and wrong, defilement and purity regarding the genuine and the secular, thereby accomplishing the untainted kindness of the principle and wisdom of the dharmatā abiding in the secular while remaining constantly genuine, so as to eradicate the fighting and contention between the two views of genuine and secular, existence and nonexistence, defilement and purity, thus accomplishing the fourth dedication, the Dedication Reaching Everywhere, practicing the kindness of vigor. That this city is named 'Forest of Contention' clarifies that her practice of kindness pervades everywhere, providing vast and extensive shade, hence called a 'forest'. It is also in reference to this nun's karmic retribution of obtaining an adornment of vast and numerous jeweled groves and trees that it is designated a 'forest'. The country is named Śuṇa, translated here as 'Valiant', which has the sense of vigor. Because this is the fourth, the vīryapāramitā, this teaching everywhere entrusts places and matters to represent phenomena. The nun is named Siṃhavijṛmbhitā, named after the accomplishment of her virtues and practices. 'Siṃhavijṛmbhitā' (lion's stretch) clarifies that her kindness and compassion are pleasant and joyful; her practice pervades the ten directions to teach and transform sentient beings without fatigue, which has the meaning of Dharma joy, like a person whose body and mind are comfortable, pleasant, and joyous. This represents that although the nun's practice pervades the ten directions and she skillfully harmonizes contentions, her mind constantly transcends the secular, on account of untainted kindness dwelling in entanglement within pariṇāmanā.