新華嚴經論 9.42

9.42

在者，在何處所。有二義，一指事、二舉法。指事者，在摩竭提國，且指其國。舉法者，在何處也，在法界。即事即法界無二故，為法界無中邊大小彼此故。又摩竭提國者，此云不害國，摩者云無，竭提云害，總云無害國。又云：摩者不也，竭提者至，言其此國將謀兵勇，隣國敵不能侵至。又摩者遍也，竭提云聰慧，此國為多有聰慧人遍其國內故。又云：摩者大也，竭提體也，謂五印土中此國最大，統攝諸國，故云大體也。此國王不行刑戮，其有罪者送置寒林中。為明佛大悲，以處表德故。阿蘭若法，此云寂靜處。寂靜有二義：一事、二理。一事者，在摩伽陀國尼連河側漚樓頻螺聚落中，去人間五里、一牛吼地也。得阿耨多羅三藐三菩提。此處有一萬道場神，常在其處。一切諸佛示成正覺，總在其中，表如來萬行圓滿中道無邊故，此處是閻浮提之中心故。二理者，即一切法自體靜故，即動而常靜故。菩提道場者有二義故：一事、二理。一事者，如前尼連河邊。二理者，遍法界也。法界無邊、中道無邊，於一切剎皆示成佛故。如世間場簡穢故，法場治惑故，示現成佛治眾生惑故。此場依主釋，為佛在其中現成道故，依主得名為覺場也。

"In" means in what place. There are two meanings: first, pointing to the concrete matter; second, citing the Dharma. Pointing to the concrete matter: in the country of Magadha, provisionally pointing to that country. Citing the Dharma: in what place? In the dharmadhātu. The concrete matter and the dharmadhātu are non-dual, because the dharmadhātu has no middle or extremes, large or small, this or that. Furthermore, the country of Magadha is translated here as the Country of Non-Harm: *ma* means "without" and *gadha* means "harm," together meaning the Country of Non-Harm. Another explanation says: *ma* means "not," and *gadha* means "reach," meaning that this country's generals are strategic and soldiers brave, so neighboring enemies cannot invade and reach it. Another explanation says: *ma* means "pervading," and *gadha* means "intelligent and wise," because there are many intelligent and wise people pervading this country. Another explanation says: *ma* means "great," and *gadha* means "substance," meaning that among the five regions of India this country is the largest and commands all countries, hence it is called "great substance." The king of this country does not execute punishments; those who have committed crimes are sent and placed in the cold forest (śītavana). This is to clarify the Buddha's great compassion, using the place to manifest virtue. The Dharma of *araṇya* is translated here as a quiet place. Quiescence has two meanings: first, concrete matter; second, principle. First, the concrete matter: in the country of Magadha, beside the Nairañjanā River in the village of Uruvilvā, five li away from human habitation, at the distance of a cow's bellow. Here he attained anuttarasamyaksaṃbodhi. In this place there are ten thousand bodhimaṇḍa deities who always dwell there. All Buddhas manifest the attainment of perfect awakening entirely within it, symbolizing that the Tathāgata's myriad practices are complete and the Middle Way is boundless, and because this place is the center of Jambudvīpa. Second, the principle: namely, the self-nature of all phenomena is quiet; precisely while in motion it is constantly quiet. As for the bodhimaṇḍa, there are two meanings: first, concrete matter; second, principle. First, the concrete matter: as before, beside the Nairañjanā River. Second, the principle: pervading the dharmadhātu. The dharmadhātu is boundless and the Middle Way is boundless; in all lands he manifests the attainment of Buddhahood. Just as a worldly arena eliminates impurity, a Dharma arena subdues afflictions; he manifests the attainment of Buddhahood to subdue the afflictions of sentient beings. This arena is interpreted as a determinative compound (tatpuruṣa): because the Buddha manifested the attainment of the Way within it, taking its name from the master it is called the arena of awakening (bodhimaṇḍa).