維摩義記 1.22

1.22

The preface comprises three [parts]: first, explaining the Buddha as the teaching master; second, from "with a great [assembly of] bhikṣus" onward, identifying his disciples and assembly; third, from "at that time the Buddha and an immeasurable assembly" onward, collectively explaining what the cloud-like gathering of the Buddha and the assembly was for. The first [part] contains three [points]: first, the phrase "at one time" explains the time of the Buddha's teaching; second, "the Buddha" designates and lists the teaching master; third, from "in Vaiśālī" onward reveals his place of teaching. In explaining "at one time," we first set forth differing views, next point out their errors, and finally establish the correct interpretation. What are the differing views? Traditionally handed down of old, it was said that the time when the Buddha spoke and the time when Ānanda heard were without before or after; to exclude hearsay and validate the preceding "thus have I heard," it therefore says "at one time." Such are the differing views. Next, to point out the errors: first through factual verification, and then by citing textual evidence. What is the factual verification? As the sūtras say: "Ānanda was born on the night the Buddha attained the Way." According to the Hīnayāna, after the Buddha attained the Way, he expounded the sūtras after only six or seven days had elapsed; Ānanda was then still an infant in arms and did not personally attend the assembly. Twenty years after the Buddha attained the Way, he first went forth from the household life; thirty years [after the enlightenment], he became his attendant. Most of the sūtras expounded prior to this were not personally heard by him. Though not personally heard, the sūtras he compiled also say "at one time"; thus we clearly know that "at one time" is not an expression meant to exclude hearsay. Furthermore, in the Hīnayāna it cannot be maintained that Ānanda was an expedient manifestation; on what grounds, then, could it be claimed that the expounding and hearing occurred at the same time? People might counter-challenge: How is it known that Ānanda was born on the night the Buddha attained the Way, so as to refute my position? To substantiate this point, one must know the cause and condition for giving Ānanda his name. Ānanda is a foreign word; here it is translated as "Joy." The name "Joy" was established through three causes and conditions: First, past causes and conditions. As it is said in the sūtra: "When Śākya in the past was practicing the bodhisattva path, he was a potter named Daguang. He encountered the Buddha Śākyamuni of a past age, whose father was named Śuddhodana, mother was named Māyā, and attendant disciple was named Ānanda, with lands and retinues no different from those of today. He thereupon made a vow: 'May I in the future, when I attain the Buddha Way, be just like this present Buddha.' Owing to this fundamental vow, he has now attained Buddhahood, and therefore his present attendant is likewise named Ānanda." Second, present causes and conditions. The monk Ānanda had a handsome appearance; among worldly people, whoever saw him was filled with joy, and therefore he was named Joy. Hence in the sūtras Ānanda is praised: "His face is like the full moon, his eyes like blue lotuses, and the ocean of the Buddha's Dharma waters enters Ānanda's heart." Third, the cause and condition of his parents naming him. He was given the name Joy because he was born at a joyful time. What was the joyful time? It was the night the Tathāgata attained the Way. At nineteen, the Tathāgata leaped over the city walls and went forth from the household life. Having gone forth, he practiced meditation for five years and starved himself for six years, his body becoming extremely emaciated. His royal father constantly sent people to watch over him, and knowing he was extremely weak and exhausted, always feared he would not survive. Later, the bodhisattva knew that starvation was not the Way, accepted the milk gruel, and wished to attain correct awakening. Māra thought: "If the Buddha Way is accomplished, it will empty my realm. While the Way is not yet accomplished, I must ruin his resolve." Thereupon, rallying eighteen hundred million of his retinue and bearing various implements of suffering, he came to terrify the bodhisattva. At that time, the bodhisattva entered the samādhi of supreme loving-kindness, causing Māra's retinue to tumble down headlong. Having been subdued, Māra thought: "The bodhisattva's power is great; he cannot be overcome by me. I should torment his father." He then went to Śuddhodana's palace and proclaimed: "Prince Siddhārtha died last night." Upon hearing this, the king fell from his couch, and only after a long while regained consciousness, lamenting even more bitterly. He reflected that if his son had remained at home, he would have become a wheel-turning king; what could have been expected of his going forth, only to end in empty vain? Shortly thereafter, because the Buddha Way was accomplished, the Bodhi tree deity brought heavenly flowers to congratulate the royal father. When the Buddha attained Buddhahood, the heavens rained down wonderful flowers as an offering, which is why [the deity] brought them to congratulate the king. At that time, [the deity] likewise went to Śuddhodana's palace and proclaimed: "Great King, you should know: last night, when the morning star appeared, Prince Deva-of-the-Earth subdued the hosts of Māra's army and attained Buddhahood, realizing the Way." The king then became doubtful: "Just now a deity said my son died. Now another deity says my son attained the Way. Which is to be believed?" The Bodhi deity said: "My words are to be believed. The former was Māra, who merely sought to torment you. I am the Bodhi tree deity; because the Buddha attained the Way beneath my tree, I come to congratulate you." The king then thought: "If my son had remained at home, he would have been a wheel-turning king; today, having gone forth, he has become the great king of the Dharma wheel—in neither case is there any loss." Having previously heard of his death, he now suddenly heard he was alive: this was one layer of great joy. Then hearing that the Way was accomplished: this was a second layer of great joy. Shortly thereafter, the king's younger brother Droṇodana had Ānanda born to him that night, and carrying him in his arms at dawn, went to the king, saying: "Last night, your younger brother had this boy born to him." The king replied: "My son has attained the Way, and you have also borne a son. All celebrations have gathered together; let him be named Joy." By this verification, we know for certain that Ānanda was born on the night [the Buddha] attained the Way. Since Ānanda was born on the night [the Buddha] attained the Way, on what grounds could it be said that the expounding and hearing occurred at the same time? Such is the factual verification. Next, textual evidence: When the Buddha first attained the Way, in the Ṛṣipatana Deer Park in Vārāṇasī, he turned the Dharma of the four truths for the five bhikṣus, which is called the Dharmacakrapravartana Sūtra. After the Buddha's extinction, the monk Ānanda first compiled this sūtra. About to compile this sūtra, he first ascended the high seat and recited a verse, saying of himself: / "When the Buddha first turned the wheel of the Dharma, / at that time I did not see it; / thus I heard it by transmission: / The Buddha wandered to Vārāṇasī, / and for the assembly of five bhikṣus, / turned the Dharma wheel of the four truths." / In that sūtra, he states that he himself heard it by transmission, yet it also says "at one time"; thus we clearly know that "at one time" is not an expression meant to exclude hearsay. Such is the refutation of the error. Next, to reveal the correct meaning: The phrase "at one time" is explained in relation to the Buddha. The period of teaching is referred to as "time." During the Buddha's lifetime, the times of teaching were manifold; to distinguish it from other times, it is therefore called "one." The phrase "at one time" occurs abundantly in the sūtras. As the Nirvāṇa [Sūtra] says: "At one time, I was in the country of Kāśi. At one time, I was on the banks of the Ganges. At one time, I was in the Śītavana charnel ground. At one time, I was in Rājagṛha." Instances such as these are not singular. The present "at one time" is similar to those. How do we know that "at one time" modifies what follows rather than belonging to what precedes? We know this based on the Daśabhūmika Sūtra. At the beginning of the "Chapter on the Ten Bhūmis" in the large version of the Avataṃsaka, it says: "At that time (尔时), the Buddha was among the gods." In Nāgārjuna's separate transmission, "that" (尔) was changed to "one" (一). The expression "at that time" cannot complete what precedes; if "that" is changed to "one," how could it not belong to what follows?