維摩義記 2.31

2.31

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.