新華嚴經論 17.4

17.4

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.