維摩經略疏 4.10

4.10

問：若爾，俗人皆是，何獨聲聞？答：通論實爾，別則不然。俗人雖復時來受道，既形居俗綱事親事君，豈能晨宵承奉常得資稟？菩薩常以利物為懷，有機則赴不專佛邊。聲聞捨家為內眷屬，從聞生解事事資承，弟子之儀事理圓足。復次聲聞經中明五佛子五種得果，並不說菩薩，是以弟子之名偏屬聲聞；若衍中多說菩薩為佛子。今仍本約聲聞經名為弟子，世多信用，故以標品。

Question: If so, laypeople are all such; why only the voice-hearers? Answer: In general terms, this is indeed so; but in specific terms, it is not. Although laypeople also come from time to time to receive the Way, since physically they abide in worldly bonds and serve their parents and ruler, how could they wait upon [the Buddha] morning and night and constantly receive instruction? Bodhisattvas constantly cherish benefiting beings; wherever there is capacity they go, and do not attend solely upon the Buddha's side. Voice-hearers leave home to become internal retinues; from hearing they give rise to understanding, and in every matter rely upon and receive [guidance], so the comportment of a disciple is complete in both phenomenon and principle. Furthermore, the voice-hearer sūtras explain the five kinds of Buddha-sons and five kinds of attaining the fruit, without speaking of bodhisattvas; therefore the name 'disciple' belongs exclusively to voice-hearers. In the Mahāyāna, bodhisattvas are mostly spoken of as Buddha-sons. Here, still following the original usage based on the voice-hearer sūtras, they are named 'disciples'; as the world widely trusts and uses this, it is used to entitle the chapter.