維摩義記 1.2

1.2

所以命羅睺者。謂持戒第一者堪為問疾。是以命也。羅睺失幾在於道根前人。應聞無相出家。即為說出家功德之利者。有說有相之利也。不應說出家功德之利者。不應說有相利也。所以者何者。所以不應說有相利者何。是為出家者。明前人應聞無相出家。無相之中無有相利。無有功德故言無功德也。夫出家者。凡夫此人之心應聞無利無功德出家也。文言無彼此中間者。此文所以興。欲明空是萬有之原。能達空旨萬有得成。中觀云。以有空義故一切法得成。十二門云。由大分深義故得成六波羅蜜。故空是萬有之本。無彼者無涅槃。無此者無生死。中間者。無八聖道。此三既無。故萬法斯空。空是萬法原也。離六十二見以下。明空廣有所成。離者。明無此故得離諸見處。涅槃者。明無彼故得涅槃。智者所受。明無中間故得智者受也。降伏眾魔者。將魔出家。魔得五眼等。魔本彼惱雜惡。今離煩惱惡也。摧伏外道。將外道出家。超假名者。化彼得眾生空。眾生既空。於假名不染。故言出淤泥也。既出淤埿不為假名所縛。故言無繫著也。無我所以下。明法空。不存五陰言無我。所不納於境言無所受也。隨禪定離眾惡者。上離惡明一切惡。此離惡者明障空惡也。

As for ordering Rāhula: it was thought that the foremost in keeping the precepts was competent to inquire about illness, and hence he was ordered [to do so]. Rāhula's shortcoming lay in the fact that regarding the spiritual faculties of the people before him, they should have heard of renunciation that is signless, yet he immediately spoke to them of the advantages and merits of renunciation; this was speaking of the advantages that have signs. 'One should not speak of the advantages and merits of renunciation': one should not speak of advantages that have signs. 'Why is this?': Why should one not speak of advantages that have signs? 'This is renunciation': this explains that the people before him should have heard of signless renunciation; within the signless, there are no advantages with signs, and there is no merit, hence it is said 'there is no merit'. For renunciation: the minds of these ordinary persons should have heard of renunciation without advantage and without merit. The text says 'without this, that, or in between': why did this text arise? It wishes to explain that emptiness is the origin of all existences; if one can penetrate the purport of emptiness, all existences can be accomplished. The Madhyamaka-śāstra states: 'Because there is the principle of emptiness, all dharmas can be accomplished.' The Dvādaśamukha-śāstra states: 'Due to the profound meaning of the great part, the six pāramitās can be accomplished.' Therefore, emptiness is the root of all existences. 'Without that' means without nirvāṇa. 'Without this' means without saṃsāra. 'In between' means without the noble eightfold path. Since these three do not exist, all phenomena are thus empty; emptiness is the origin of all phenomena. From 'Free from the sixty-two views' onward: this explains that emptiness broadly accomplishes things. 'Free' explains that because there is 'no this', one can be free from all grounds of views. 'Nirvāṇa' explains that because there is 'no that', one attains nirvāṇa. 'Accepted by the wise' explains that because there is 'no in between', one is accepted by the wise. 'Subduing the hosts of Māra': leading Māra to renounce [the world], Māra attains the five eyes and so on; Māra was originally afflicted by mixed evils, but now he is free from afflictions and evils. 'Crushing and subduing the non-Buddhists': leading non-Buddhists to renounce [the world]. 'Transcending nominal designation': transforming them so that they attain the emptiness of sentient beings; sentient beings being already empty, they are not defiled by nominal designations, hence it is said 'emerging from the mire'. Having emerged from the mire, they are not bound by nominal designations; hence it is said 'without attachment'. From 'Without self or what belongs to self' onward: this explains the emptiness of dharmas. Not preserving the five skandhas is called 'without self'; not receiving anything from the objective realm is called 'having nothing received'. 'In accordance with dhyāna-concentration, free from all evils': above, being free from evils explained all evils; here, being free from evils explains the evils that obstruct emptiness.