維摩經略疏 5.132

5.132

問：上十弟子對十心數共輔法王顯成半滿，五百之流各說身因，淨名彈斥皆有所以。今四大菩薩復表何等？答：此四恐如《法華》中天雨四華表開示悟入。又下方涌出有四大導師，所表亦爾。三萬二千中止命四人，恐是擬此四門也。又《華嚴》加四大菩薩說四十位，若尋此品亦似其意。何以知然？如彈彌勒一句，就真如寂理以顯菩提，恐擬開佛知見。故云「一切眾生即菩提相」，此恐是十住之相。次彈光嚴，一一點示一切諸行無非道場，此恐擬示十行之相。次呵持世，令知魔界佛界一如無二，魔家眷屬修無盡燈即是事理無礙，魔事佛事善惡融通，此恐擬悟迴向之相。次呵善得，行檀高下不二，財中具法，上奉難勝下濟乞人，悲敬無差名法施會，此恐擬入十地之相。呵意多含，一音異解，何必一向皆對圓位。但一往尋文，恐當如此。

Question: Above, the ten disciples corresponded to the ten mental factors, together assisting the Dharma King to reveal and accomplish the half and full [teachings], and the five hundred each stated their causes of body, with Vimalakīrti's rebukes all having their reasons. Now what do the four great bodhisattvas represent? Answer: These four are likely like the rain of four flowers from the heavens in the *Lotus Sūtra*, which represents opening, demonstrating, awakening to, and entering. Furthermore, there are the four great leaders welling up from below, whose representation is also like this. Out of the thirty-two thousand, [the Buddha] only commands four people, presumably in correspondence to these four gates. Furthermore, in the *Avataṃsaka*, the Buddha empowers the four great bodhisattvas to preach the forty ranks; if one examines this chapter, it also resembles that intention. How is this known? For instance, the rebuke of Maitreya, in a single phrase, reveals bodhi in terms of the quietude and truth of tathatā, which presumably corresponds to opening the Buddha's knowledge and vision. Thus it says: "All sentient beings are themselves the mark of bodhi"; this is likely the mark of the ten abodes. Next, the rebuke of Prabhāvyūha points out one by one that all practices are none other than the bodhimanda; this is likely meant to demonstrate the mark of the ten practices. Next, the rebuke of Jagatīṃdhara causes one to know that Māra's realm and the Buddha's realm are of one suchness without duality, that the retinue of Māra's family cultivating the inexhaustible lamp is the non-obstruction of phenomena and principle, and that māra-deeds and buddha-deeds, good and evil, are thoroughly integrated; this is likely meant to awaken to the mark of the [ten] dedications. Next, the rebuke of Sudatta [points out that] the practice of giving has no duality of high and low, that the material includes the Dharma, and that offering above to the Hard-to-Conquer and succoring below the beggars, with no difference in compassion and veneration, is called the assembly of the Dharma gift; this is likely meant to enter the mark of the ten stages. The intention behind the rebukes contains much, and one voice yields different understandings; why must they exclusively correspond to the round ranks? Yet looking at the text for the moment, it is likely to be like this.