[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) › 2.35 # 維摩義記 2.35 維摩義記 2.35 - **Language:** Classical Chinese ### [2.35](https://indike.org/pramana/in.bauddha.taisho.1776.2.35) 次告羅睺令往問疾。對前八人明行修法，此對羅睺明其發心出家之法。羅睺佛子，此名覆障，亦云不放。在母胎中六年不出，故名覆障及不放矣。何故處胎六年不出？以宿緣故。緣如經說：本曾為王，沙門求見六日不看，故得此報。又於往昔曾塞鼠穴，故受此報。佛將出家，父王恐畏國祠斷絕，留連不聽。菩薩于時手指妃腹，而語之言：「却後六年，爾當生男。」即如其言，佛出家後六年方生。初生因緣，備如經說。佛成道已還宮之時，羅睺始年五六歲計。如來將至，變千比丘悉如己形，羅睺直爾往至佛所，佛手摩頂將還精舍，勅舍利弗、目連度之。出家之後，喜多暴口形名他人，佛於一時以法誡約，於斯永斷打罵不瞋。佛嘆其人忍辱持戒，密行第一。今命問疾，先告、後辭。辭中初總、次釋、後結。釋中「所以」，徵前起後。下正辨之，文別有三：一、舉昔日被呵由緣。二、「時維摩來謂我」下，明教呵辭。三、「於是維摩語諸已」下，明教呵益。初中「憶昔」，出被呵時。「毘耶離」等，彰被呵事。先問、後答。諸長者子何故為問？現覩羅雲所捨至重，未見所得，是以怪問。言「毘耶離諸長者子」，標舉問人。「來至我」等，明請方便。「問我言」等，彰請問辭。「唯羅睺羅」，敬告其人。「汝佛之子」，所承至高。「捨輪王位」，所捨極重。彼羅睺羅若不出家，作鐵輪王，王閻浮提。故今舉之。「出家為道」，彰其所作。俗中安身謂之為家，解素從緇名出家為道。「其出家者有何等利」，問其所得。「羅睺」下答。「我即如法為說出家功德利者」謂，依《出家功德經》說，經言「有人殺三千界所有眾生，或挑三千眾生之目，其罪無量。其出家者，福多於彼。」羅睺當應為說此利。自下第二明教呵辭。何故須然？為教羅睺及長者子離相正出，故須教呵。「時維摩詰來謂我言」，總以標舉。下別顯之，別中先呵。「夫出家」下，如法正教。呵中「不應說出家利」，當言正呵。「所以」下釋，先徵、後解。「無利無德是為出家」，舉是顯非。「有為法者可說有利有功德」等，明非異是。樂名為利，善稱功德。羅睺以其捨俗為出家，故對在俗家業等苦說樂為利，對彼俗中邪業之非說善為德。維摩以其離相為出，故說無利無功德者是為出家，有利有德悉名在家，有為所攝，故言有為可說有利有功德耳。上呵，下教。教中先別。「若能」以下總以結嘆。別中有二：一則約前所問以教；二「出家者無彼此」下，汎舉一切出家法教。前中初言「夫出家者」，總以標舉。「為無為法」，彰其所求，無為涅槃是所求也。「無為法中無利無德」，明其所出。下汎教中，言「出家者」，總以標舉。下正教之，於中先約自行以教。「降眾魔」下，約就外化利他以教。自中初言「無彼無此離六十二見」，教其所出。「無彼無此亦無中間」，教離相也。在俗為此，出家為彼，出家方便捨此向彼說為中間，此皆無之。亦可生死名之為此，斷結涅槃以之為彼，聖道為中，此皆無之。離六十二見，教去情也。六十二見，後當具論。此教所出處，涅槃等教其所入。「處於涅槃」，總明所入，謂處法性無為涅槃，猶前為無為法耳。「智者所受聖所行處」，別明所入。向前涅槃是其地前，智者所受復是地上，聖所行處故應處之。地前菩薩依教生解故名智者，依教信順稱之為受。地上會正目之為聖，聖心遊法說以為行。法性涅槃為行所依，故稱行處。上教自行，下教利他。於中初先教令降魔。「摧諸」已下教伏外道。前中降魔，降魔人也。「度五道」等，壞魔法也。法中有三：一明所出，教度五道。地獄、畜生、餓鬼、人、天是其五道。除因離果，稱之為度。二明所修教淨五眼五力等。五眼是解，義如別章，此應具論。根力是行，信、進、念、定、智慧是五。始修名根，終成曰力。三明所離，教遠魔業。「不惱於彼」，不壞他善。「離眾雜惡」，自不起過。伏外道中，「摧諸外道」，伏邪人也。「超越假」等，破邪法也。於中亦三：一、明所出；二、「內壞」下，還明所修。三、「離眾」下，還彰所離。前中明出煩惱業苦。超越假名，明出苦也。生死之報虛假名有，稱曰假名。證實除捨，故言超越。假名之義，廣如別章，今略辨之。經說有四：一、生死假名，涅槃非假。即如此說，生死浮虛假名而有故曰假名，涅槃真實所以非假。二、涅槃假名，生死非假。如《涅槃》說：涅槃無名，假為立名，故曰假名。生死之法實是名有，所以非假。三、生死涅槃二俱假名。如《地持》說：生死涅槃，體是因緣假有之法，故說為假。標假之稱，說為假名。又假名字，生死涅槃法相建立，名曰假名。四、生死涅槃二俱非假。廢名求法，體法如如理真實，所以非假。真法離名，故非假名。以故《地持》中說一切法離於言說，離假名矣。今就初門，故說生死以為假名。得大涅槃，求離稱越。次出煩惱，於中四句：初「出淤泥」，教斷愛也。愛能染污，事等如泥，除斷名出。二「無繫著」，明無愛故不著五塵。三「無我所」，教除見也。不著我人及與我所，名無我所。四「無所受」，明無見故不愛邪法。下教出業。諸外道等邪法教人名為擾亂，除斷稱無。一義如是。復有異釋：此所出中分之為四。初超假名，出生死果。二出淤泥下，除煩惱因，因有見愛。初出淤泥，明除愛也。無繫著等，明斷見也。言無繫著，明斷我見。無我所者，離我所見。此前一對。三無所受，出生死果。五道悉離，故無所受。四無擾亂，明斷業因。此復一對。前明所出，次明所修。內喜護彼，修利他行。於他所為心無嫉忌，名「內懷喜」。身口將順，名「護彼意」。「隨禪定」者，修自利行。少欲知足、守護根等能生禪定，故說為隨。下明所離。諸惡悉斷，名「離眾過」。上來別教。「若能如是是真出家」，結嘆顯勝，令人學矣。上來第二明教呵辭。自下第三明教利益。句別有四：一、維摩詰勸長者子宜共出家，先勸、後釋。二、長者子父母為辭。三、維摩詰教令心出，發菩提心即名出家、即名具足。息相求實，名為發心。以發心故，有惡斯捨，離沙彌惡，名「即出家」。亦斷一切大比丘過，名「即具足」。菩提心義，廣如別章，此應具論。四、長者子如教發心。前辭、次釋、「故我」下結。 > Next, \[the Buddha\] addresses Rāhula, bidding him go inquire after the illness. In contrast to the previous eight persons, for whom the practice and cultivation of dharmas were explained, here, with respect to Rāhula, the dharma of generating the aspiration \[for awakening\] and renouncing household life is explained. Rāhula is the Buddha's son; this \[name\] means "covering and obstructing," and is also said to mean "not releasing." Because he remained in his mother's womb for six years without coming out, he was therefore named "covering and obstructing" and "not releasing." Why did he dwell in the womb for six years without emerging? It was due to past causes. The causes are as told in the sūtras: in the past he had been a king; a śramaṇa sought an audience, but he did not look upon him for six days, and therefore he incurred this retribution. Furthermore, in the past he had once blocked a rat's burrow, and therefore received this retribution. When the Buddha was about to leave home, his royal father feared that the state's ancestral sacrifices would be broken off, and detained him without permitting it. The Bodhisattva at that time pointed his finger at his consort's belly and addressed her, saying: "Six years from now, you shall bear a son." It was indeed as he said: he was born only six years after the Buddha renounced household life. The circumstances of his initial birth are fully as told in the sūtra. When the Buddha, having achieved awakening, returned to the palace, Rāhula was only about five or six years old. When the Tathāgata was about to arrive, he transformed a thousand monks all into his own form; Rāhula went straight to where the Buddha was; the Buddha rubbed the crown of his head with his hand and brought him back to the vihāra, ordering Śāriputra and Maudgalyāyana to ordain him. After he left home, he took pleasure in frequently speaking roughly and deriding others. At one time the Buddha admonished him with the Dharma, whereupon he forever ended this, neither striking nor scolding and not being angry. The Buddha praised him for patience and upholding the precepts, being foremost in esoteric practice. Now, when commanded to inquire after the illness, first he states \[the command\], and then declines. Within declining, first is an overview, next is an explanation, and finally a conclusion. In the explanation, "why" questions the preceding and introduces the following. Below, the text correctly analyses it, divided into three parts: first, adducing the reason for being scolded in the past; second, from "At that time Vimalakīrti came and said to me" onward, explaining the words of instructional scolding; third, from "Thereupon Vimalakīrti addressed the..." onward, explaining the benefit of the instructional scolding. In the first part, "recalling the past" indicates the time of being scolded. "Vaiśālī" and so forth manifests the matter of being scolded. First is a question, then an answer. Why did the elders' sons ask? Having witnessed the exceedingly weighty \[status\] that Rāhula had renounced, yet not seeing what he had gained, they therefore asked out of wonder. The words "the elders' sons of Vaiśālī" designate the questioners. "Came to me" and so forth explains the expedient means of their request. "Asked me, saying" and so forth manifests the words of their inquiry. "Only, Rāhula" respectfully addresses the person. "You are the Buddha's son" indicates his lineage is exceedingly exalted. "Renouncing the rank of a wheel-turning king" indicates what he renounced was extremely weighty. If that Rāhula had not left home, he would have become an iron-wheel-turning king, ruling over Jambudvīpa. Therefore it is now cited. "Leaving home to practice the Way" reveals what he did. Settling one's body in the conventional world is called "home"; casting off plain white \[garments\] and adopting black robes is called "leaving home to practice the Way." "What benefit is there for one who leaves home?" asks about what he has gained. From "Rāhula" downward is the answer. "I then, in accordance with the Dharma, explained to them the merit and benefit of leaving home" means: relying on what is taught in the \*Chujia gongde jing\* (Sūtra on the Merits of Leaving Home), which says: "If someone were to kill all the sentient beings in the three-thousandfold world, or gouge out the eyes of three thousand sentient beings, their sin would be immeasurable. For one who leaves home, their merit is greater than that." Rāhula must have spoken of this benefit for their sake. From here downward, the second part explains the words of instructional scolding. Why was this necessary? In order to instruct Rāhula and the elders' sons to properly leave home free from signs, instructional scolding was necessary. "At that time Vimalakīrti came and said to me" provides a general designation. Below, it is individually revealed; within the particular parts, first is the scolding. From "Now, leaving home..." downward, he correctly instructs in accordance with the Dharma. In the scolding, "you should not speak of the benefit of leaving home" is the explicit scolding. From "why" downward is the explanation, first querying and then resolving. "To be without benefit and without merit is leaving home" adduces the correct to reveal the incorrect. "It is with conditioned dharmas that one may speak of having benefit and having merit" and so forth clarifies that the incorrect is distinct from the correct. Pleasure is named benefit; goodness is called merit. Because Rāhula took renouncing the conventional world as leaving home, he spoke of pleasure as benefit in contrast to the suffering of conventional domestic occupations, and spoke of goodness as merit in contrast to the wrongs of evil occupations in the conventional world. Because Vimalakīrti took freedom from signs as leaving \[home\], he said that being without benefit and without merit is leaving home, whereas having benefit and having merit are both called remaining at home and are subsumed under the conditioned; hence he said that only of the conditioned can one speak of having benefit and having merit. Above was the scolding; below is the instruction. Within the instruction, first are specific points. From "If one can..." onward, it concludes with praise in general. Within the specific points, there are two: first, instructing with respect to what was previously asked; second, from "One who leaves home has neither that nor this" downward, universally adducing all dharmas of leaving home to instruct. In the former, first saying "Now, one who leaves home" is a general designation. "For the sake of unconditioned dharmas" shows what is sought; unconditioned nirvāṇa is what is sought. "In unconditioned dharmas there is neither benefit nor merit" clarifies that from which one departs. Below, in the universal instruction, saying "one who leaves home" is a general designation. Below, he directly instructs them, wherein he first instructs with respect to one's own practice. From "subduing the hosts of Māras" downward, he instructs with respect to outwardly transforming and benefiting others. In the self-directed part, first saying "without that, without this, free from the sixty-two views" instructs on that from which one departs. "Without that, without this, and without an intermediate" teaches freedom from signs. Being in the conventional world is "this"; leaving home is "that"; the expedients of leaving home, relinquishing this and heading toward that, are spoken of as the "intermediate"—none of these exist. Alternatively, saṃsāra is named "this"; nirvāṇa wherein defilements are severed is taken as "that"; the noble path is the "intermediate"—none of these exist. Being free from the sixty-two views instructs on relinquishing conceptual sentiment. The sixty-two views will be discussed fully later. This teaches the place departed from; "nirvāṇa" and so forth teaches the place entered. "Dwelling in nirvāṇa" generally explains the place entered, meaning dwelling in the unconditioned nirvāṇa of dharma-nature, just like the earlier "for the sake of unconditioned dharmas." "Accepted by the wise, the sphere of practice of the noble ones" specifically clarifies the place entered. Nirvāṇa mentioned previously belongs to before the bhūmis; "accepted by the wise" furthermore belongs to upon the bhūmis; because it is "the sphere of practice of the noble ones," one should dwell in it. Bodhisattvas before the bhūmis give rise to understanding based on the teaching and are therefore called "the wise"; believing and complying based on the teaching is called "accepting." Upon the bhūmis, meeting with rectitude designates them as "noble"; the noble mind roaming in dharmas is spoken of as "practice." The nirvāṇa of dharma-nature is that upon which practice relies, and is therefore called "sphere of practice." Above was teaching one's own practice; below is teaching the benefiting of others. Therein, first he instructs them to subdue Māra. From "destroying all..." downward, he instructs on overcoming non-Buddhists. In the former, subduing Māra means subduing the person of Māra. "Crossing over the five destinies" and so forth breaks the dharmas of Māra. Within the dharmas there are three: first, clarifying that which is departed from, teaching the crossing over of the five destinies. Hell, animals, hungry ghosts, humans, and gods are the five destinies. Eliminating the causes and departing from the fruits is called "crossing over." Second, clarifying that which is cultivated, teaching the purification of the five eyes, five powers, and so forth. The five eyes are understanding; their meaning is as in a separate chapter, which should be discussed fully here. The faculties and powers are practice: faith, vigor, mindfulness, concentration, and wisdom are the five. Initial cultivation is named faculties; final completion is called powers. Third, clarifying that which is relinquished, teaching distancing from Māra's deeds. "Not troubling others" means not ruining others' goodness. "Free from all mixed evils" means not giving rise to faults oneself. In overcoming non-Buddhists, "destroying all non-Buddhists" overcomes heterodox persons. "Transcending nominal designation" and so forth refutes heterodox dharmas. Therein are also three: first, clarifying that which is departed from; second, from "internally harboring..." downward, again clarifying that which is cultivated; third, from "free from all..." downward, again showing that which is relinquished. In the first part, it clarifies departure from affliction, karma, and suffering. Transcending nominal designation clarifies departing from suffering. The retributions of saṃsāra are empty and false, existing only by nominal designation, hence called "nominal designation." Realizing the real and discarding \[the false\] is therefore called "transcending." The meaning of nominal designation is extensively explained in a separate chapter, but is now briefly analyzed. The sūtras speak of four types: 1. Saṃsāra is nominal designation, while nirvāṇa is not nominal. Just as stated here, saṃsāra is fleeting, empty, and exists only by nominal designation, hence called nominal designation, whereas nirvāṇa is real and true, and therefore not nominal. 2. Nirvāṇa is nominal designation, while saṃsāra is not nominal. As the \*Nirvāṇa Sūtra\* states: nirvāṇa is nameless, and a name is provisionally established for it, hence it is called nominal designation. The dharmas of saṃsāra truly exist as names, and therefore are not nominal. 3. Both saṃsāra and nirvāṇa are nominal designations. As the \*Bodhisattvabhūmi\* says: the substance of saṃsāra and nirvāṇa consists of dharmas that are conditionally and nominally existent, and therefore spoken of as nominal. The designation that marks the provisional is called nominal designation. Moreover, by provisional names, the dharma-characteristics of saṃsāra and nirvāṇa are established, which is called nominal designation. 4. Neither saṃsāra nor nirvāṇa is a nominal designation. Discarding names and seeking the dharma, the substance of dharmas is suchness, and its principle is real and true; therefore it is not nominal. True dharmas are free from names, and thus are not nominal designations. For this reason, the \*Bodhisattvabhūmi\* states that all dharmas are free from verbal expression and free from nominal designation. Now, relying on the first approach, saṃsāra is spoken of as nominal designation. Attaining great nirvāṇa, seeking to be free from it is called "transcending." Next is departing from afflictions, wherein there are four phrases: first, "emerging from the mire" teaches severing craving. Craving can defile, its nature being like mud; eliminating and severing it is called "emerging." Second, "without attachment" clarifies that due to being without craving, one does not cling to the five sense objects. Third, "without mine" teaches eliminating views. Not clinging to self, person, or what belongs to self is called "without mine." Fourth, "without receiving" clarifies that due to being without views, one does not cherish heterodox dharmas. Below, he teaches departing from karma. The heterodox dharmas of all non-Buddhists that instruct people are called "disturbances"; eliminating and severing them is called "without \[disturbance\]." One explanation is like this. There is also an alternative interpretation: what is departed from here is divided into four. First, transcending nominal designation is departing from the fruit of saṃsāra. Second, from "emerging from the mire" downward, eliminating the causes of affliction; the causes consist of views and craving. First, emerging from the mire clarifies eliminating craving. "Without attachment" and so forth clarifies severing views. Saying "without attachment" clarifies severing the view of self. "Without mine" means being free from the view of what belongs to self. This is the former pair. Third, "without receiving" is departing from the fruit of saṃsāra. Being completely free from the five destinies, one therefore receives nothing. Fourth, "without disturbance" clarifies severing the cause of karma. This is the latter pair. Above, that which is departed from was clarified; next, that which is cultivated is clarified. Internally rejoicing and protecting others cultivates the practice of benefiting others. Having no jealousy or envy toward what others do is called "internally harboring joy." Accommodating them with body and speech is called "protecting their thoughts." "Following dhyāna-concentration" cultivates practice for one's own benefit. Having few desires, knowing contentment, guarding the sense faculties, and so forth can give rise to dhyāna-concentration, hence spoken of as "following." Below clarifies that which is relinquished. All evils being completely severed is called "free from all faults." The above was the specific instruction. "If one can be like this, this is truly leaving home" concludes with praise to reveal its supremacy and cause people to emulate it. The above was the second part, explaining the words of instructional scolding. From here downward, the third part explains the benefit of the instruction. The phrases are distinct into four: 1. Vimalakīrti urges the elders' sons that they should leave home together, first urging and then explaining. 2. The elders' sons make an excuse of their parents. 3. Vimalakīrti instructs them to let their minds leave home; generating the bodhicitta is immediately called leaving home, and immediately called complete ordination. Quieting signs and seeking the real is called generating the aspiration. Because of generating the aspiration, any evil is renounced, and being free from the evils of a novice (śrāmaṇera) is called "immediately leaving home." It also severs all faults of a great monk (bhikṣu), which is called "immediately complete ordination." The meaning of bodhicitta is extensively explained in a separate chapter, and should be discussed fully here. 4. The elders' sons generate the aspiration according to the instruction. First is declining, next is explaining, and from "therefore I..." downward is the conclusion. > — English (machine translation) (machine translation) - [Previous: 2.34](https://indike.org/pramana/in.bauddha.taisho.1776.2.34) - [Next: 2.36](https://indike.org/pramana/in.bauddha.taisho.1776.2.36) - [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.2.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.35](https://indike.org/pramana/in.bauddha.taisho.1776.2.35) · Pramāṇa