新華嚴經論 30.29

30.29

三隨文釋義者，支提山者，此云淨信，為此山見者能生淨信。毘舍離城，此云廣博，為於中印土中最廣大故，亦名廣嚴城也。摩度羅城者，此云孔雀城，亦名密蓋，皆因古事立名。俱珍那城，亦名俱陳那。俱陳者，此云大盆，於大盆中畜水若池，恒於盆側修仙法，常為人說護淨經及養生經。後學之徒皆以師法為姓，今城因此為稱。目真隣陀窟，此云解脫，是龍名也。隣陀此云處，以有龍在此處聞法得解脫故，因此為名。摩蘭陀國，未翻。廿菩遮國，未翻。震旦，或曰支那，亦云真丹，此翻為思慮。為此國人多思慮計度，以為名，是此漢國也。那羅延，此云堅牢。疏勒國，正云佉路數怛勒，此方存略但云疏勒。迦葉彌羅國，舊云罽賓國，此翻為何誰入。昔此國未立之時，其有大龍池，人莫敢近。其後有一羅漢，見其形勝宜人居止，乃從龍乞容一膝地。龍乃許之，羅漢化身令大，其膝漸滿池中。龍以言信，捨之而去。羅漢以神力乾竭其水，令百姓居之，建立屋宅。眾人咸言：「我等不因聖師，何誰得入此處？」故從此語以立其名。其國即在北印度境乾陀羅國北隣。乾陀羅國，此云持地，以此國多有賢聖居在此國，不為他國所侵害故。又云乾陀是香，羅謂陀羅，此云遍也。言此國內多生香氣遍故。在中印度北、北印度南二界中間。苫婆羅窟，是香華樹名，其窟側近多生此樹，因名耳。此之一品，大意明菩薩攝生住持不斷三寶之行。但舉此一閻浮提，表十方剎土及一切閻浮提總是准此。已上加第三禪佛華會，以為七會。通下〈離世間〉普光明殿中會，及〈法界品〉逝多林會，總為十會。〈佛不思議品〉、〈如來十身相海品〉、〈隨好光明功德品〉、〈普賢行品〉、〈如來出現品〉、〈離世間品〉。

Third, in explaining the meaning according to the text: Mount Caitya means 'pure faith' in Chinese, because those who see this mountain can give rise to pure faith. The city of Vaiśālī means 'broad and vast' in Chinese, because it is the largest and most extensive in Central India; it is also called the City of Broad Adornments. The city of Mathurā means 'Peacock City' in Chinese, and is also called 'Dense Covering'; both names were established on the basis of ancient events. The city of Kucinagara is also called Kucinā. 'Kucina' means 'large basin' in Chinese; in a large basin, water is kept like a pool, and by the side of the basin they constantly practice the ways of immortals, often explaining the Scripture on Protecting Purity and the Scripture on Nurturing Life to people. Subsequent disciples all took the master's practice as their surname, and the city is named on this basis. The cave of Mucilinda means 'liberation' in Chinese, which is the name of a nāga. 'Linda' means 'place' in Chinese; it is named thus because there was a nāga who heard the Dharma in this place and attained liberation. The country of Maraṇḍa has not been translated. The country of Kambōja has not been translated. Cīnasthāna, also called Cīna or Zhindan, is translated here as 'thinking and deliberation.' It was named this because the people of this country engage in much thinking and calculation; this is the land of Han. Nārāyaṇa means 'firm and solid' in Chinese. The country of Śūlika correctly should be Khāroṣṭrī; here we abbreviate it simply as Śūlika. The country of Kaśmīra, formerly called Jibin, is translated here as 'Who Enters?' In the past, before this country was established, there was a great nāga pool that no human dared approach. Later, there was an arhat who saw that its magnificent topography was suitable for human habitation, so he begged the nāga for ground to place a single knee. The nāga granted it to him; the arhat transformed his body to make it large, and his knee gradually filled the pool. Faithful to his word, the nāga abandoned it and departed. With spiritual power, the arhat dried up its waters, allowed common people to dwell there, and established houses. The multitude all said, 'If not for this holy master, who could have entered this place?' Therefore, the name was established from this statement. This country borders to the north of Gandhāra in Northern India. The country of Gandhāra means 'Holding Ground' in Chinese, because many sages and worthies dwell in this country and it is not harmed by other countries. It is also said that 'gandha' means incense, and 'dhāra' means pervasive; it means that within this country much fragrance is produced everywhere. It lies between the two boundaries of northern Central India and southern Northern India. The Sambhala cave is the name of a fragrant-flowering tree; around the cave many such trees grow, hence the name. The general meaning of this single chapter explains the bodhisattvas' practice of gathering sentient beings and maintaining the non-cessation of the Three Jewels. It merely adduces this single Jambudvīpa to exemplify that the lands of the ten directions and all Jambudvīpas are entirely like this. The above, adding the Buddha-flower Assembly of the Third Dhyāna, constitutes seven assemblies. Connecting with the subsequent assembly in the Universal Light Hall in the Chapter on Leaving the World, and the assembly in the Jeta Grove in the Chapter on the Dharmadhātu, there are ten assemblies in all: the Chapter on the Inconceivable Dharmas of the Buddha, Chapter on the Ocean of Marks of the Tathāgata's Ten Bodies, Chapter on the Merits of the Radiance of the Minor Marks, Chapter on Samantabhadra's Practice, Chapter on the Tathāgata's Manifestation, and Chapter on Leaving the World.