仁王經疏 1.201

1.201

Commentary: Second, explaining that the assembly could not resolve it. In the text there are distinctly three: first, questioning the householders; second, questioning the two vehicles; third, questioning the bodhisattvas. "Bao" refers to Ratnarāśi (Baoji). "Gai" refers to Candra-chattra (Yuegai). "Fa" refers to the wealth of Dharma (Facai). "Jingming" is Vimalakīrti. These were all in the home life, and therefore are called householders. Some say: "Baogai" is the elder Ratnachattra (Baogai). "Fa" is the elder Dharmapāla (Hufa). "Jingming" is Vimalakīrti. Some say: "Bao" refers to the elder Ratnarāśi; because he offered a parasol to the Buddha, he was called Baogai. "Fajingming" is Vimalakīrti: "Fa" is standard/rule, namely the Dharma that is understood; "Jing" means stainless; "Ming" means reputation—meaning that because the householder broadly understood all dharmas and was free from the defilement of afflictions, his name was heard in the ten directions. Subhūti is here translated "Born of Emptiness," or "Good Auspice," or "Good Appearance," and so forth. Śāriputra in Sanskrit is Śārikaputra, or Śāriputra. Śāri was his mother's name; the dark pupil of an eye is called śāri. Also, his mother's eyes resembled the eyes of a myna bird, so she was named after it. In the sūtras he is sometimes called Qiuluzi ("Son of the Heron"), which is one translation. This clarifies that when the Tathāgata emits light, his intention is difficult to know. Therefore, the Dazhidulun, fascicle eleven, says: "The Buddha's power of wisdom, expedient means, and spiritual penetrations cannot be known even by great arhats like Śāriputra and great bodhisattvas like Maitreya, how much less by ordinary worldlings!"