維摩義記 2.36

2.36

次告阿難令往問疾。對前九人明其因行，下對阿難彰佛果德。阿難陀者，是佛堂弟，此名歡喜。喜義有三，廣如前釋。佛弟子中多聞第一，故今告之。先告、後辭。辭中初總，「所以」下釋，「是故」下結。釋中「所以」，徵前起後。下對辨之，文別有五：一、舉昔日被呵由緣；二、「止止」下，明教呵辭；三、「時我世尊實懷慚」下，自彰己闕；四、「即聞」下，明空發聲諧和二家；五、「世尊維摩智慧辨」下，結嘆維摩，明己不及。初中「憶昔」，出被呵時。「世尊」已下，舉被呵事。事有三句：一、明佛有疾，己為乞乳；二、維摩問；三、阿難答。文皆可知。自下第二維摩教呵。何故須然？為使阿難及諸世人知佛常樂無為無惱，息去邪謗，愛樂趣求，故須教呵。於中有四：一呵令止止；二「默往」下驅之令去；三「行矣」下催令速去；四「可密」下教令密去。就初段中，先呵、後教。「止止阿難莫作是語」，是呵辭也。「如來」下教。「如來身者金剛之體」，明佛體堅。體堅難壞，事同金剛。「諸惡已斷眾善普會」，彰佛德備。諸惡已斷，斷德圓也。眾善普會，行德具也，此明所有。「當有何疾當有何惱」，彰其所無。當有何疾？內無疾苦。當有何惱？外無衰損。此初段竟。自下第二驅之令去。於中有三：一遣默往；第二呵誡，不聽謗佛；三正教示。「默往阿難」，是初遣也。口止疾言，是以須默。身遠乞所，為是須往。「勿謗」已下第二呵也。「勿謗如來」，遮其所言。佛實無病，言疾枉佛，故名為謗。謗佛自損，為是須遮。「莫使異」等，止其所傳。傳謗損他，故復須止。人有邪正，邪聞毀謗，是以誡之。莫使異人聞此麁言說疾謗故，名之為麁。正聞嚙𠸍亦須誡約，故言「勿令大威德天他方菩薩得聞斯語」。「轉輪聖」下是第三段以理教示。「轉輪聖王以少福故尚得無疾」，舉劣況勝。「豈況如來無量福」等，辨勝過劣。此第二竟，自下第三催令速去。於中有二：一、催身速去；二、遮其口言。「行矣阿難」，是初段也。速捨此去，名曰行矣。「勿使我」下是其後段，遮其口言。「勿使我等受斯恥也」，舉過總遮。佛為世師，舉世共尊。說病他誡，彼此同羞，故言勿使我等受恥。「外道梵」下，辨過別遮。外道梵志舉誡謗人。佛法之外別立道理，名為外道。結意求淨，說為梵志。「若聞此語」，明謗所由。聞此阿難說病之語，「當作是念何名為師」，明輕謗心。「自疾不救而能救疾」，明輕謗言。此第三竟，自下第四勅令密去。於中有三：一誡其身可密速去。不密他見，不速他知，以是義故須速。二遮其言，勿使人聞。三曉其心，以理正教。教中初先明其所是，「非思欲」下彰其所非。「如此身」下結是異非。就所是中，「諸如來身即法身」者，汎舉類顯。明佛應身即是真實功德法身，又是真實法性之身。如《涅槃經．金剛身品》及此下文〈見阿閦品〉具廣宣說。就所非中，「非思欲身」，離分段因。「佛為世尊過於三界」，離分段果。「佛身無漏諸漏已盡」，離變易因，無漏不盡，謂無明地佛悉盡之。「佛身無為不墮諸數」，離變易果，不墮有為生滅之數，又亦不墮眾生之數。所非如是。「如此身者當有何疾」，結是異非。如此法身乃至無為，不墮數身、諸患永無，當有何疾？上來第二明教辭。自下第三阿難對佛自申己闕。「時我世尊實懷慚」等，文之顛倒，若正應言世尊我時實懷慚恥得無謬聽。時者，道本被呵之時。我者阿難，自彰己也。言世尊者，以實告佛。實懷慚等，自宣己心實懷慚恥。愧己所言，愧前說病須乳言也。得無近等，疑己所聞。如維摩語，佛實無病；有病須乳，得非自我近佛謬聽。自下第四空中發聲諧和二家。「即聞空聲」，總以標舉。時誰所出？或可是佛、或是維摩、或餘大力神天所發。下別顯之。「如居士言」，印維摩語，明佛真身無病是實。「但為佛」下，述阿難言，明佛應病須乳不虛。「但為佛出五濁惡現行斯法度脫眾生」，對前阿難謬聽之言，明聞非謬。此語顛倒，若正應言但佛出於五濁惡世，現行斯法為度眾生。言五濁者，如經中說：一曰命濁，命報短促，謂今世人極壽百歲如是等也。二眾生濁，無其人行。三煩惱濁，貪瞋癡等諸結增上。四者見濁，邪見熾盛。五曰劫濁，所謂飢饉、疫病、刀兵。此五盛時，名為惡世，佛於是時出現於世。現行斯法度眾生者，現行有病乞求之法，度眾生也。事如經說：當佛在時，毘耶離城有婆羅門，邪見不信。家有乳牛，惡𮗧踰人無敢近者。佛為度此婆羅門故，示言有病須乳為治。阿難為佛持鉢往乞，造其門下。婆羅門見，怒而問曰：「汝何所須？」阿難對曰：「佛病須乳故，故來乞求。」彼聞作念：「可令自取，使牛踰殺。」即語阿難：「若須搆取。」阿難言：「善。」即往牛所，牛自開脚任其搆捋。牛語阿難：「願留一乳，以乞我兒，餘悉奉佛。」犢子即言：「盡奉如來，我食水草。」彼婆羅門在傍具見，即自悔責：「我不及牛，不識福田，生此惡心。」遂於佛所深敬歸信。故言現行度脫眾生行矣。「阿難取乳勿慚」，對前阿難實懷慚恥勸其莫慚。勸其行乞，故言行矣。勸其受乳，故曰取乳。為化行乞，是聖所宜，故勸勿慚。此第四竟。「世尊維摩智慧辨才為若此也」，是第五段結嘆維摩。前辭、次釋、「是故」下結。上來別告十人問疾。「如是五百大弟子」下，總舉餘人。當時如來一一別告，備列難盡，故結集家總以通舉。

Next, [the Buddha] addressed Ānanda, instructing him to go and inquire after [Vimalakīrti's] illness. In contrast to the previous nine persons, regarding whom causal practice was explained, below, in contrast to Ānanda, the Buddha's fruit-virtues are made manifest. Ānanda was the Buddha's paternal cousin; his name means 'Joy.' There are three meanings to joy, as explained at length previously. Among the Buddha's disciples, he was foremost in erudition (bahuśruta), which is why [the Buddha] now addressed him. First he addressed him, and then [Ānanda] declined. In his declination, first there is a general statement, from 'for what reason' onward is the explanation, and from 'therefore' onward is the conclusion. In the explanation, 'for what reason' inquires into what preceded to introduce what follows. Below, in distinguishing it, the text specifically has five parts: first, adducing the circumstances under which he was formerly rebuked; second, from 'Stop, stop' onward, explaining the words of instruction and rebuke; third, from 'At that time, World-Honoured One, I was truly ashamed' onward, showing his own shortcoming; fourth, from 'Then I heard' onward, explaining that a voice from the sky harmonized the two sides; fifth, from 'World-Honoured One, Vimalakīrti's wisdom and eloquence' onward, concluding with praise for Vimalakīrti and showing that he himself was not up to it. In the first part, 'I recall that formerly' sets forth the time he was rebuked. From 'The World-Honoured One' onward, it adduces the matter of his being rebuked. The matter comprises three sentences: first, explaining that the Buddha had an illness and he was begging milk for him; second, Vimalakīrti's question; third, Ānanda's answer. The text can be understood in all cases. Below is the second part, Vimalakīrti's instruction and rebuke. Why was this necessary? In order to cause Ānanda and all worldly people to know that the Buddha is eternally blissful, unconditioned, and free from distress, to put an end to heterodox slander, and to cherish and seek after it, this instruction and rebuke was necessary. Therein are four parts: first, rebuking him and making him stop; second, from 'go silently' onward, driving him away and making him leave; third, from 'go on' onward, urging him to leave quickly; fourth, from 'you should secretly' onward, instructing him to leave secretly. In the first section, first there is rebuke and then instruction. 'Stop, stop, Ānanda, do not speak such words' is the wording of rebuke. From 'The Tathāgata' onward is the instruction. 'The Tathāgata's body is a vajra-body' explains that the Buddha's body is firm. Its essence is firm and hard to destroy, just like vajra. 'All evils are already severed and all goods are universally gathered' manifests the completeness of the Buddha's virtues. That all evils are already severed means the virtue of severance is perfect. That all goods are universally gathered means the virtue of practice is complete. This explains what he possesses. 'What illness could there be? What distress could there be?' manifests what he lacks. What illness could there be? Internally there is no suffering from illness. What distress could there be? Externally there is no decline or damage. This concludes the first section. Below is the second part, driving him away and making him leave. Therein are three parts: first, dispatching him to go silently; second, rebuking and admonishing him, not allowing him to slander the Buddha; third, proper instruction. 'Go silently, Ānanda' is the first, dispatching him. He must stop speaking of illness with his mouth, therefore he must be silent. His body must keep distant from the place of begging, which is why he must go. From 'Do not slander' onward is the second part, the rebuke. 'Do not slander the Tathāgata' forbids what he said. The Buddha is truly without illness; saying he has an illness wrongs the Buddha, hence it is called slander. Slandering the Buddha harms oneself, which is why it must be stopped. 'Do not cause other' and so on stops his transmission of it. Transmitting slander harms others, so that too must be stopped. People are heterodox or correct; the heterodox, upon hearing it, defame and slander, which is why he admonishes him. 'Do not cause other people to hear these coarse words'—speaking of illness is slanderous, hence it is called 'coarse.' If the correct hear it, they would also be deeply perplexed, which must also be admonished against; therefore it says, 'Do not let the devas of great majesty and virtue and the bodhisattvas of other directions hear these words.' From 'The wheel-turning holy' onward is the third section, instructing with principle. 'Even a wheel-turning holy king, on account of a little merit, is free from illness' adduces the inferior to contrast with the superior. 'How much more the Tathāgata of immeasurable merit' and so on distinguishes how the superior exceeds the inferior. This concludes the second part. Below is the third part, urging him to leave quickly. Therein are two parts: first, urging his body to leave quickly; second, forbidding his speech. 'Go on, Ānanda' is the first section. Quickly abandoning this place and departing is called 'go on.' From 'Do not let us' onward is the second section, forbidding his speech. 'Do not let us incur this shame' adduces the fault to forbid it generally. The Buddha is the teacher of the world, revered by the whole world. When his illness is spoken of and admonished by others, both sides share in shame; hence it says 'Do not let us incur this shame.' From 'The non-Buddhists and brahmins' onward distinguishes the fault to forbid it specifically. Non-Buddhists and brahmins are cited to admonish against slandering persons. Establishing doctrines outside the Buddha's teaching is called 'non-Buddhist.' Directing their intention to seek purity is described as 'brahmins.' 'If they hear these words' explains the source of the slander. Hearing these words of Ānanda speaking of illness, 'they will think: What kind of teacher is this?' explains their mind of slight and slander. 'He cannot cure his own illness, yet can he cure the illnesses of others?' explains their words of slight and slander. This concludes the third part. Below is the fourth part, enjoining him to leave secretly. Therein are three parts: first, admonishing his body to leave secretly and quickly. If not secretly, others will see; if not quickly, others will know; for this reason it must be quickly. Second, forbidding his speech, not letting others hear. Third, awakening his mind, correctly instructing with principle. In the instruction, first he explains what is right; from 'is not a body of desire' onward, he reveals what is not right. From 'Such a body' onward, he concludes what is right to distinguish it from what is not right. In what is right, 'The bodies of all Tathāgatas are dharmakāyas' generally adduces the category to make it evident. It explains that the Buddha's response-body (nirmāṇakāya) is itself the true dharmakāya of merit, and is also the true dharmatā-kāya. As the Mahāparinirvāṇa-sūtra's 'Vajrakāya Chapter' and below in this text, the chapter 'Beholding Akṣobhya', explain in full detail. In what is not right, 'is not a body of desire' means being free from the cause of fragmented [samsāra]. 'The Buddha is the World-Honoured One, transcending the three realms' means being free from the fruit of fragmented [samsāra]. 'The Buddha's body is uncontaminated (anāsrava), all contaminations (āsrava) being ended' means being free from the cause of transformational [samsāra]; the non-exhaustion of uncontaminated dharmas refers to the ground of ignorance, which the Buddha has completely eliminated. 'The Buddha's body is unconditioned (asaṃskṛta) and does not fall into any reckoning' means being free from the fruit of transformational [samsāra]; it does not fall into the reckoning of conditioned arising and ceasing, nor does it fall into the reckoning of sentient beings. What is not right is like this. 'What illness could such a body have?' concludes what is right to distinguish it from what is not right. Such a dharmakāya, up to an unconditioned body that does not fall into reckoning, is forever free from all afflictions; what illness could it have? The above is the second part, explaining the words of instruction. Below is the third part, Ānanda presenting his own shortcoming to the Buddha. 'At that time, World-Honoured One, I was truly ashamed' and so on is an inversion in the text; if stated correctly, it should say: 'World-Honoured One, at that time I was truly ashamed: could I have misheard?' 'At that time' refers to the original time of being rebuked. 'I' is Ānanda, referring to himself. Saying 'World-Honoured One' is reporting truthfully to the Buddha. 'Was truly ashamed' and so on is expressing his own mind as being truly ashamed. Being ashamed of what he had said, he was ashamed of his earlier words that [the Buddha] was ill and needed milk. 'Could I have near' and so on means doubting what he had heard. As Vimalakīrti said, the Buddha is truly without illness; having an illness and needing milk—could it be that I, being close to the Buddha, misheard? Below is the fourth part, a voice from the sky harmonizing the two sides. 'Then I heard a voice in the sky' is a general heading. From whom was it issued at that time? Perhaps it was the Buddha, perhaps Vimalakīrti, or perhaps it was uttered by some other deva of great power. Below, it is specifically revealed. 'As the householder has said' confirms Vimalakīrti's words, explaining that it is true that the Buddha's true body has no illness. From 'Only because the Buddha' onward, it corroborates Ānanda's words, explaining that it is not false that the Buddha manifested illness and needed milk. 'Only because the Buddha appeared in the evil [world of the] five turbidities does he manifest this dharma to save sentient beings' responds to Ānanda's earlier statement about mishearing, explaining that his hearing was not an error. These words are inverted; if stated correctly, it should say: 'It is only because the Buddha appeared in the evil world of the five turbidities that he manifests this dharma to save sentient beings.' As for the five turbidities, as explained in the sūtras: first is the turbidity of lifespan, the retribution of lifespan being short, meaning people of the present age have an utmost lifespan of a hundred years, and so forth. Second is the turbidity of sentient beings, lacking human conduct. Third is the turbidity of afflictions, where defilements such as greed, anger, and ignorance are intensified. Fourth is the turbidity of views, where false views are rampant. Fifth is the turbidity of the kalpa, namely famine, pestilence, and warfare. When these five are rampant, it is called an evil world, and the Buddha appears in the world at such a time. 'Manifesting this dharma to save sentient beings' means manifesting the practice of having an illness and begging for help, so as to save sentient beings. The incident is as described in the sūtras: When the Buddha was in the world, in the city of Vaiśālī there was a brahmin who held false views and had no faith. His household had a milk cow, so vicious and violent that it would gore people, and no one dared approach it. In order to convert this brahmin, the Buddha manifested an illness and said he needed milk to cure it. Ānanda held a bowl for the Buddha and went to beg, arriving at his gate. When the brahmin saw him, he asked angrily: 'What do you need?' Ānanda replied: 'The Buddha is ill and needs milk, which is why I have come to beg.' Hearing this, [the brahmin] thought: 'I can let him take it himself, so the cow will gore and kill him.' He then said to Ānanda: 'If you need it, milk it yourself.' Ānanda said: 'Very well.' He then went to the cow, and the cow willingly spread its legs, allowing him to milk it. The cow said to Ānanda: 'May you leave one teat of milk for my calf, and offer all the rest to the Buddha.' The calf then said: 'Offer it all to the Tathāgata; I will eat grass and water.' The brahmin, standing by, saw everything, and immediately repented and reproached himself: 'I am inferior to a cow; I did not recognize the field of merit and generated this evil mind.' Thereupon he developed deep reverence and faith in the Buddha. Therefore it says 'manifesting [this dharma] to save sentient beings, go on!' 'Ānanda, take the milk, do not be ashamed' responds to Ānanda's earlier feeling of true shame, encouraging him not to be ashamed. Encouraging him to go begging, it therefore says 'go on.' Encouraging him to accept the milk, it therefore says 'take the milk.' Going begging to convert others is what a sage ought to do, hence he was encouraged not to be ashamed. This concludes the fourth part. 'World-Honoured One, such was Vimalakīrti's wisdom and eloquence' is the fifth section, concluding with praise for Vimalakīrti. First he declined, then explained, and from 'therefore' onward concluded. The above has specifically addressed the ten persons regarding inquiring after the illness. From 'In this way the five hundred great disciples' onward generally adduces the remaining people. At that time, the Tathāgata addressed them each individually, but it is difficult to list them all exhaustively, so the compiler of the recitation-council presented them as a whole.