[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.31 # 維摩義記 2.31 維摩義記 2.31 - **Language:** Classical Chinese ### [2.31](https://indike.org/pramana/in.bauddha.taisho.1776.2.31) 次告阿那律令往問疾。前明行德，此論行用。用謂六通，且彰天眼。此阿那律，經中亦名阿尼樓馱，又亦名為阿泥樓豆，本是一名，傳之音異，此云無滅，八萬劫前曾供辟支，所得善根于今不滅，故云無滅。是佛堂弟，如來父叔合有四人，各有二子，佛父最大名曰淨飯，有其二子：長名悉達多，此云成利，如來身是；小名難陀。其第二叔名曰斛飯，亦有二子：長名提婆達多，亦曰調達；小名阿難。其第三叔名曰白飯，亦有二子：長名阿那律，小名摩呵男。其第四叔名曰甘露飯，亦有二子：長名跋提，小名提沙。佛有一阿姑，名甘露味，唯有一子，名尸陀羅。前諸釋子，竝皆出家。其阿那律天眼第一，得眼因緣如經中說。彼阿那律，於一時中佛邊聽法，坐下眼睡，如來呵責：「咄咄故為寐，壅螺蚌蝎類。」其阿那律被呵慚愧，多日不眠，遂便失眼。造詣耆婆求欲治之，耆婆問其患眼內緣，那律具答。耆婆對曰：「睡是眼食。久時不眠，眼便餓死，永更叵治。」那律聞之遂修天眼，半頭見物，徹見三千大千世界。今命問疾，先告、後辭。辭中初總、「所以」下釋、「故我」下結。釋中「所以」，徵前起後，下對之辨。於中有六：一、舉昔日被呵由緣；二、「時維摩」下，出被呵辭；三、「我時默」下，自申己闕；四、「彼諸梵」下，諸梵讚嘆，問真天眼；五、維摩為說；六、諸梵聞之，發心願求，禮敬辭去。初中三句：一、阿那律彰己昔日一處經行。遊行誦經，名曰經行。二、明諸梵來問天眼。良以諸梵報得神通悉具天眼，聞阿那律天眼最勝，心生慕仰，故來請問。「嚴淨梵王與萬梵俱」，標列請人。「放淨光明來詣我所稽首作體」，啟請方便。「問我幾何天眼所見」，正問天眼。此乃順於外國人語，順此應言那律天眼所見幾何。問其天眼所見分齊近遠幾許，故曰幾何。三、「我即答」下，那律具答。「吾見釋迦三千世界如觀掌中菴摩勒果」，小乘所見，局在一界，故以釋迦標而別之。如龍樹說：聲聞人中有大有小，小者能見一千國土，大者能見二千國土；緣覺人中有大有小，小者能見二千國土，大者能見三千國土。今阿那律是大聲聞，應見二千，強修力故能見三千，又以願智自在力故能見三千。所見分明，故如觀掌菴摩勒果。上來具列被呵由緣。次出呵辭。何故須呵？為今諸梵求佛真眼，所以呵之。文中「維摩來謂」，總舉，下別顯之。「唯阿那律天眼作相為無作相」，進退兩定，下就設難。「假使作相則與外道等」，就相彰過。「若無作相即是無為不應有見」，就無設難。無相即是真諦無為，故應不見。此第二竟。「我時默然」，是第三句，自申己闕，彰己不及。第四句中，初明諸梵聞其所說嘆未曾有，次為作禮，後問孰有真天眼。孰謂誰也。第五句中，「維摩言有」，總以答之。言「佛世尊得真天眼」，就人略辨。「常在三昧悉見佛國不以二相」，辨相廣答。寂而常用，故在三昧悉見佛國。聲聞法中眼耳二通定外作用，大不同小故在三昧悉見佛國，用而常寂故見諸國不以二相，如日照物不生分別。第六句中，初明諸梵聞說佛眼發心願求，次禮維摩，後去不現，下結可知耳。 > Next, \[the Buddha\] told Aniruddha to go inquire about \[Vimalakīrti's\] illness. Previously, \[the text\] explained virtuous practices; here, it discusses the functions of practice. "Functions" refers to the six supernormal powers, here specifically illustrating the divine eye. This Aniruddha is also called Anilutuo (Aniruddha) in the sūtras, and also called Aniloudou; originally it is a single name, but its transcription differs in sound. Here it is translated as "Indestructible." Eighty thousand kalpas ago, he once made offerings to a pratyekabuddha; the good roots he attained have not perished to this day, and hence he is called "Indestructible." He was a cousin of the Buddha. The Tathāgata's father and uncles were four men in all, each having two sons. The Buddha's father was the eldest, named Śuddhodana, who had two sons: the elder was named Siddhārtha, translated here as "Accomplishing the Benefit," who was the Tathāgata himself; the younger was named Nanda. His second uncle was named Droṇodana, who also had two sons: the elder was named Devadatta, also called Tiaoda; the younger was named Ānanda. His third uncle was named Śuklodana, who also had two sons: the elder was named Aniruddha; the younger was named Mahānāman. His fourth uncle was named Amṛtodana, who also had two sons: the elder was named Bhaddiya; the younger was named Tiṣya. The Buddha had an aunt named Amṛtā, who had only one son, named Śītala. All the aforementioned sons of the Śākya clan went forth into homelessness. This Aniruddha was foremost in the divine eye; the causes and conditions of his obtaining this eye are as explained in the sūtras. Once, that Aniruddha was listening to the Dharma beside the Buddha, and fell asleep where he sat. The Tathāgata scolded him: "Alas, alas, sleeping on purpose—\[like\] clams, oysters, snails, and crabs!" Being scolded, Aniruddha felt ashamed and did not sleep for many days, whereupon he lost his eyesight. He went to Jīvaka seeking to cure it. Jīvaka asked him about the internal causes of his eye affliction, and Aniruddha answered in full. Jīvaka replied: "Sleep is the food of the eyes. When deprived of sleep for a long time, the eyes starve to death and can never be cured again." Hearing this, Aniruddha cultivated the divine eye, seeing things with half of his head and penetratingly seeing the trichiliocosm. Now, when commanded to inquire about the illness, first \[the Buddha\] addresses him, and afterwards he declines. Within the declination, first is a general statement; from "for what reason" onward is the explanation; from "therefore, I..." onward is the conclusion. In the explanation, "for what reason" questions what precedes and introduces what follows, which is analyzed below. Within this there are six \[parts\]: first, raising the reasons why he was previously rebuked; second, from "then Vimalakīrti..." onward, presenting the words of rebuke; third, from "at that time I fell silent..." onward, stating his own deficiency; fourth, from "those Brahmā kings..." onward, the Brahmās praise him and ask about the true divine eye; fifth, Vimalakīrti explains it for them; sixth, the Brahmās, hearing it, give rise to the intention \[for bodhi\] and vow to seek it, pay homage, and depart. In the first \[part\], there are three clauses: 1. Aniruddha reveals that previously he was doing walking meditation in a certain place. Pacing back and forth while reciting sūtras is called walking meditation (caṅkramaṇa). 2. Explaining that various Brahmās came to ask about the divine eye. This was truly because those Brahmās had karmically obtained supernormal powers and all possessed the divine eye; hearing that Aniruddha's divine eye was supreme, their minds were filled with admiration, so they came to ask. "The Brahmā King of Strict Purity, together with ten thousand Brahmās..." designates and lists those requesting \[the teaching\]. "...Emitting pure radiance, came to where I was, bowed their heads in obeisance..." is the expedient means of asking. "...And asked me how much my divine eye saw" is the formal question about the divine eye. This conforms to foreign phrasing; in accord with this \[Chinese syntax\], it should say: "How much is seen by Aniruddha's divine eye?" Asking about the limits—near or far—of what his divine eye sees, it thus says "how much." 3. From "I then replied..." onward, Aniruddha answers in full: "I see the trichiliocosm of Śākyamuni just as looking at an āmalaka fruit in the palm of my hand." What is seen by the Hīnayāna is limited to a single realm; therefore, it is specifically designated by "Śākyamuni." As Nāgārjuna says: Among śrāvakas there are the great and the small; the small can see one thousand lands, and the great can see two thousand lands. Among pratyekabuddhas there are the great and the small; the small can see two thousand lands, and the great can see three thousand lands. Now, Aniruddha was a great śrāvaka and ought to have seen two thousand, but due to the power of intense cultivation, he was able to see three thousand; moreover, due to the sovereign power of his vow-wisdom, he was able to see three thousand. Because what he saw was distinct and clear, it was "like looking at an āmalaka fruit in the palm of one's hand." The above fully lists the reasons for being rebuked. Next, the words of rebuke are presented. Why was a rebuke necessary? It was to make these Brahmās seek the true eye of the Buddha; therefore, he rebuked him. In the text, "Vimalakīrti came and said..." is a general statement, and below it is individually shown. "O Aniruddha, is the divine eye of conditioned characteristics or of unconditioned characteristics?" He poses a dilemma of two alternatives, and then raises objections accordingly. "If it is of conditioned characteristics, then it is equal to the non-Buddhists" shows the fault with respect to characteristics. "If it is of unconditioned characteristics, then it is unconditioned (asaṃskṛta) and ought not to have vision" poses an objection with respect to non-existence. Signlessness is precisely the unconditioned of ultimate truth, and therefore there should be no seeing. This concludes the second \[part\]. "At that time I was silent" is the third clause, stating his own deficiency and showing his own inadequacy. In the fourth clause, first it explains that the Brahmās, hearing his words, praised them as unprecedented; next, they paid homage; and finally, they asked who possessed the true divine eye. "Shu" means who. In the fifth clause, "Vimalakīrti said: 'There is'" answers them in general. The statement "The Buddha, the World-Honoured One, has attained the true divine eye" briefly analyzes it with respect to the person. "He constantly dwells in samādhi and sees all buddha-lands without dual characteristics" explains the characteristics and answers in detail. Quiescent yet constantly functioning, he therefore in samādhi completely sees the buddha-lands. In the śrāvaka Dharma, the two powers of the divine eye and ear are functions outside of absorption (samādhi); the Great differs from the Small, and therefore \[the Buddha\] in samādhi completely sees the buddha-lands. Functioning yet constantly quiescent, he therefore sees the lands without dual characteristics, just as the sun illuminates objects without generating discrimination. In the sixth clause, first it explains that the Brahmās, hearing the Buddha's eye described, gave rise to the resolve and vowed to seek it; next, they bowed to Vimalakīrti; and finally, they departed and disappeared. The concluding summary below may be understood. > — English (machine translation) (machine translation) - [Previous: 2.30](https://indike.org/pramana/in.bauddha.taisho.1776.2.30) - [Next: 2.32](https://indike.org/pramana/in.bauddha.taisho.1776.2.32) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.31) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.3.138) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.449) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.31](https://indike.org/pramana/in.bauddha.taisho.1776.2.31) · Pramāṇa