維摩義記 1.16

1.16

就解證信通序之內三門分別：一解如是我聞有之所由；二解如是我聞達立之意；三正解如是我聞之言。有之所由者，諸經之首何因緣故悉有如是我聞之言？阿難立故。阿難比丘何因緣立？由佛教故。佛何故教？阿難請故。阿難比丘何因緣請？阿尼樓駄教故。彼何因緣教？由見阿難以憂惱故。阿難比丘何故憂惱？由見如來般涅槃故。佛將滅度，在於雙林北首而臥，阿難爾時以佛將滅，在佛繩床後悲號啼泣莫能自勝。阿尼樓駄見其悲泣，開覺阿難：「汝是傳法人，何不請佛未來世事？徒悲何益。」阿難對曰：「我今心沒憂海。知何所問？」阿尼樓駄遂教阿難請佛四事：一問世尊滅度之後，諸比丘等以何為師？二問佛滅後，諸比丘等依何而住？三問惡性比丘云何共居？四問一切經首當置何字？阿難被教，心少惺悟，受教請佛，佛依請而答。一切比丘何為師者，當依波羅提木叉為師，若我住世無異於此。木叉是戒，比丘所學，故說為師。諸比丘等依何住者，當依四念。何謂四念？所謂比丘觀內身修身觀，精勤一心，除世貪憂。如是觀外身、內外身，身受心法亦復如是，是謂比丘所依住處。故經說言「若住四念，名自境界，不為魔縛。若行五欲，名魔境界，為魔所縛。」惡性比丘云何共者，梵檀治之。若心調伏，為說《離有無經》。梵檀，是其默不共語。一切經首置何字者，共者當置「如是我聞佛在某方某聚林」等。由佛教置，故有斯言。

Within explaining the general prologue that verifies faith, there is differentiation according to three perspectives: first, explaining the reason for having "Thus have I heard"; second, explaining the intent behind establishing "Thus have I heard"; third, directly explaining the words "Thus have I heard." Concerning the reason for its existence: for what cause and condition do the heads of all sūtras have the words "Thus have I heard"? Because Ānanda established them. For what cause and condition did the monk Ānanda establish them? Because the Buddha taught him to do so. Why did the Buddha teach him? Because Ānanda requested it. For what cause and condition did the monk Ānanda make the request? Because Aniruddha instructed him to do so. For what cause and condition did he instruct him? Because he saw Ānanda grieved and distressed. Why was the monk Ānanda grieved and distressed? Because he saw the Tathāgata enter parinirvāṇa. When the Buddha was about to pass into extinction, lying with his head to the north in the Sala Grove of Twin Trees, Ānanda at that time, because the Buddha was about to pass into extinction, wailed, wept, and was unable to contain himself behind the Buddha's rope bed. Aniruddha saw his weeping and awakened Ānanda: "You are the transmitter of the Dharma; why do you not question the Buddha about affairs of future generations? What benefit is there in mere grieving?" Ānanda replied: "My mind is now submerged in an ocean of grief. What could I know to ask?" Aniruddha then instructed Ānanda to question the Buddha on four matters: First, asking: after the World-Honoured One passes into extinction, who shall the monks take as teacher? Second, asking: after the Buddha passes into extinction, what shall the monks dwell relying upon? Third, asking: how shall we dwell together with monks of bad nature? Fourth, asking: what words should be placed at the head of all sūtras? Ānanda received this instruction, his mind slightly revived, and receiving the instruction he questioned the Buddha; the Buddha answered according to his questions. As for who all monks should take as teacher: they should take the prātimokṣa as teacher; even if I were to remain in the world, it would be no different from this. The mokṣa is the precepts, that which monks learn; therefore it is said to be the teacher. As for what the monks should dwell relying upon: they should rely upon the four smṛtyupasthānas. What are the four smṛtyupasthānas? Namely, a monk contemplates the internal body and cultivates contemplation of the body, diligent and single-minded, eliminating worldly greed and sorrow. So too he contemplates the external body and the internal-and-external body; and so it is with feelings, mind, and dharmas. These are called the dwelling places relied upon by monks. Therefore the sūtra says: "If one dwells in the four smṛtyupasthānas, it is called one's own domain, and one is not bound by Māra. If one pursues the five desires, it is called Māra's domain, and one is bound by Māra." As for how to deal with monks of bad nature: discipline them with brahmadanda. If their minds are subdued, expound the Sūtra on Abandoning Existence and Non-existence for them. Brahmadanda is remaining silent and not speaking with them. As for what words should be placed at the head of all sūtras: together, one should place "Thus have I heard: the Buddha was in such-and-such a place, in such-and-such a grove..." and so forth. Because the Buddha instructed it to be placed, these words exist.