新華嚴經論 40.5

40.5

第三迦毘羅城童子師，此為黃色城也。黃色者，是中宮色故。明為此童子師不離中道軌治俗典，如此孔丘之流。明世間師軌門。如孔子頭頂下如反宇，表處俗行謙之道。以身表法，像尼丘山，似彼山頂中下，非彼山因求祠而生。此俗說非也。姓孔者，聖人無名無姓，以德為名為姓，非以俗姓為姓。約德，以有究明之德，以之姓孔。孔者究也。以行化蒙，名之為丘。丘者山岳之稱，以艮為山、為小男、為童蒙。因行所化而立名也，故名丘也。亦以德超過俗，名之為丘。亦至德尊重，無傾動之質，名為丘。生在兗州者，艮之分也，主以化小男童蒙之位。兗州上值於角，角為天門，主眾善之門，亦主以僧尼道士。以乘角氣而生，此非世凡流之能體故。善財至此，遍友不言而便令善財往眾藝所者，師範之法正者，不親教付之，以助教不決之事問之以正師，表德不孤必有隣，附讚成其化行也。

Third, the teacher of youth in Kapilavastu: this is the Yellow City. Yellow is the color of the central palace. It clarifies that this teacher of youth did not depart from the Middle Way in regulating mundane texts, like Confucius and his kind. This explains the gate of being a mundane teacher and model. For example, the top of Confucius's head was concave like an inverted roof, symbolizing the path of practicing humility while dwelling in the mundane. Expressing the Dharma with his body, he resembled Mount Niqiu, similar to the top of that mountain being sunken in the center, not that he was born because of prayers at that mountain; this mundane explanation is incorrect. As for the surname Kong: sages have no names or surnames; they take virtue as their name and surname, not taking a mundane surname as their surname. In terms of virtue, because he had the virtue of exhaustive investigation (qiuming), he took Kong as his surname, 'Kong' meaning 'exhaustive'. Because he transformed the ignorant through practice, he was named Qiu. 'Qiu' is a designation for hills and mountains: Gen represents mountain, young boys, and the ignorant youth. His name was established in accordance with his practices of transformation, hence he was named Qiu. He was also named Qiu because his virtue surpassed the mundane. His supreme virtue was also revered and heavy, with a nature that could not be shaken, hence he was named Qiu. His being born in Yanzhou belongs to the division of Gen, governing the position of transforming young boys and ignorant youth. Yanzhou aligns above with Jiao (the Horn); Jiao is the Heavenly Gate, governing the gate of all good, and also governing monks, nuns, and Daoist priests. Being born by boarding the qi of Jiao, this is not something ordinary worldly people can comprehend. When Sudhana reached here, [the teacher] Sarvamitra did not speak, but immediately had Sudhana go to Shilpābhijña. When the method of a teacher and model is correct, he does not personally transmit teachings, but refers matters that assist teaching and are undecided to the primary teacher, symbolizing that 'virtue does not stand alone; it must have neighbors,' joining in praise to accomplish his transformative practice.