維摩義記 2.35

2.35

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.