新華嚴經論 17.8

17.8

The eighth, the Bodhisattva Tattvamati (Zhenshi hui): the four points are as before. First, explaining the bodhisattva's name: because within this eighth abode of the innocent youth one practices the praṇidhāna-pāramitā, using real wisdom so as not to mislead sentient beings. Second, explaining the name of the world: the world is named Aruṇapuṣpa, translated here as the red lotus. This flower has distinct red and white hues; its red color represents this stage. This is the stage of increasing wisdom of the eighth abode, illustrating that with great wisdom one practices compassion in accord with vows, causing wisdom and compassion to be consummate, just as the red lotus has distinct red and white, white representing wisdom and red representing compassion. The world is named the Red Lotus to symbolize that in accord with true wisdom one abides in saṃsāra without defilement, just as the lotus abides in water, opening forth red and white, fair to behold. Third, explaining that the Buddha is named Nakṣatracandra (Constellation Moon): in this stage true wisdom is radiant, knowing faculties and discerning differences; the Buddha is named Nakṣatracandra to symbolize penetrating clearly the diverse faculties and natures of sentient beings. Fourth, explaining the direction from which he comes: it is the northwest, corresponding to Qian, to the father, to hardness, to heaven, and to roundness, pure white and able to manifest, with all colors dwelling within it. For these reasons, the bodhisattva is named Tattvamati, the world is named the Red Lotus, and the Buddha is named Nakṣatracandra, altogether illustrating that great wisdom is consummate and bright, able to manifest the diverse faculties of sentient beings, just as heaven manifests appearances and all kinds of things clearly. This corresponds to Sudhana's eighth spiritual friend, the ṛṣi Bhiṣmottaranirghoṣa, which translates as 'Utterance Inspiring Awe', illustrating that true wisdom is consummate and bright, and when words are uttered, all deviant views are awestruck. He is a ṛṣi to symbolize that in this stage wisdom increases without defilement, and also to symbolize that attaining wisdom accords with [the external form of] deviant views.