維摩經略疏 1.97

1.97

Third, explaining "monk" (bhikṣu): some say it has a translation, while others say it is untranslated. For those saying it has a translation, it translates as "dispelling famine" (chújǐn). Sentient beings have meager merit; in the stage of causes they have no Dharma to support themselves and obtain retribution, suffering much famine and deficiency. The precepts and conduct of leaving home are a fertile field of merit that can generate good in beings and dispel the famine of causes and effects. For those saying it is untranslated, the name contains three meanings. The Dàzhìdù lùn says: "First, destroying evil; second, terrifying Māra; third, mendicant (beggar of food)." First, "destroying evil": as when one first receives the precepts and is called a bhikṣu, through the three karmavācanās one arouses the good discipline and destroys the evil discipline; hence it is called destroying evil. If broadly applied to practice and understanding, cultivating precepts, samādhi, and wisdom—precepts preventing physical wrongdoing, samādhi removing mental distraction, and wisdom realizing that thoughts are empty—one can destroy the evil of views and thoughts; hence it is called destroying evil. Second, "terrifying Māra": since they can destroy evil, Māra thinks: "This person will not only leave my realm, but may transmit the lamp, transform my retinue, and empty my palace." Thus he gives rise to alarm and fear. Broadly speaking, the other three māras are also terrified. Third, clarifying "mendicant": "begging" is the term for seeking; "gentleman" (shì) is an appellation of purity and elegance. Those who leave home inwardly cultivate the virtue of purity and elegance; they must keep far away from the four kinds of improper livelihood, dwell in pure livelihood to benefit sentient beings, destroy arrogance, maintain a humble mind, and humbly beg to sustain their bodies so as to accomplish the virtue of purity and elegance; hence they are called mendicants. Another explanation is that destroying evil is the primary meaning, and the latter two assist its accomplishment. How so? Receiving the precepts destroys evil karma of body and speech; terrifying Māra destroys the evil of craving; and being a mendicant destroys the evil of arrogance. In terms of contemplation practice, one sequentially seeks the joy of Dharma and the bliss of dhyāna from the aggregates, sense realms, and sense entrances to sustain the outflow-free wisdom life and accomplish the virtues of knowledge and severance of the exhaustion of rebirth and non-arising; hence they are called mendicants. Later in the text, it rebukes Śāriputra, saying: "The Buddha taught the eight liberations for you, benevolent one, to practice; how could one hear the Dharma while detached from the desire for food?" This contains the three meanings: first, "slayer of foes" derives its name from destroying evil; second, "non-arising" receives its title from terrifying Māra; third, "worthy of offerings" accomplishes its virtue through being a mendicant. Simply saying "bhikṣu" leaves great or small indeterminate; they might be at the stage of external ordinary beings, the nature ground, or learners. Now saying "great" means great arhats. One should know that the single word "great" encompasses everything; it is an abbreviated praise of their virtues.