維摩義記 1.16

1.16

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.