維摩經略疏 4.40

4.40

問：身子即智慧而用定呵，目連禪定用說法呵，此意云何？答：經云「非禪不慧，非慧不禪。」遠師《禪經．序》云「禪無智無以深其寂，智無禪無以窮其照。」身子若有深禪可得大智，禪既不遠智亦不長，故用彈呵兼得智也。下文云「以趣佛慧起於宴坐」，既不依佛慧宴坐，被於四榮之折，意在此也。若目連深修禪定能得神通，何得神通差機說法？說法既謬，當知定淺，神通所鑑用亦不深。故用定呵，意在於此。下八人廣如《法華疏》，今略明耳。

Question: Śāriputra represents wisdom, yet was rebuked using meditation; Maudgalyāyana represents dhyāna-meditation, yet was rebuked using preaching the Dharma. What is the meaning of this? Answer: The sūtra says, "Without dhyāna there is no wisdom; without wisdom there is no dhyāna." Master Yuǎn's Preface to the Meditation Sūtra says, "Without wisdom, dhyāna cannot deepen its tranquility; without dhyāna, wisdom cannot exhaust its illumination." If Śāriputra had deep dhyāna, he could attain great wisdom; since his dhyāna was not profound, his wisdom was also not extensive, and therefore in using rebuke, it concurrently touched upon his wisdom. Below, the text says, "Giving rise to quiet sitting by progressing toward the Buddha's wisdom"; since he did not rely on the Buddha's wisdom for his quiet sitting, he suffered the crushing blow regarding the four flourishings; the meaning lies here. As for Maudgalyāyana, if he had deeply cultivated dhyāna-meditation and was able to attain supernormal powers, how could his supernormal powers fail to discern capacities when preaching the Dharma? Since his preaching of the Dharma was mistaken, one should know that his meditation was shallow, and what his supernormal powers observed and applied was also not deep. Therefore, using meditation to rebuke him—the meaning lies in this. The remaining eight persons below are explained extensively as in the Lotus Sūtra Commentary; here it is explained briefly.