維摩經略疏 8.50

8.50

「至大弟子」下，四、明華至大弟子便著。文為五：一華至便著、二神力不能去華、三天女問意、四身子答意、五天女彈呵。初文者，二乘但斷界內五欲，故世間五欲所不能動。別惑未除，故為界外上妙色聲之所染污，故呵言「結習未盡華則著身」。如《大論》迦葉聞甄迦羅琴不能自安，即云「八方風不能動須彌山，隨藍風至碎如腐草。三界五欲我已斷竟，不能動心。此是菩薩淨妙五欲，吾於此事不能自安。」即其義也。

From "When reaching the great disciples" onward, the fourth part clarifies that when the flowers reached the great disciples, they immediately clung. The text has five sections: 1. When the flowers reached them, they immediately clung; 2. Their spiritual powers could not remove the flowers; 3. The heavenly maiden's intent in asking; 4. Śāriputra's intent in answering; 5. The heavenly maiden's rebuke. As for the first: the followers of the two vehicles have only severed the five desires within the realm, and so mundane five desires cannot move them. Because separate defilements have not yet been eliminated, they are defiled by the superior, wondrous forms and sounds beyond the realm; hence she rebukes him, saying, "Because residual habituations are not yet exhausted, the flowers cling to your bodies." As stated in the *Dàzhìdù lùn*, when Kāśyapa heard the lute of the kiṃnara, he could not maintain his composure, and said: "The winds from the eight directions cannot move Mount Sumeru, but when the prabhañjana wind arrives, it smashes it like rotten grass. I have already completely severed the five desires of the three realms, and they cannot move my mind. These are the pure and wondrous five desires of bodhisattvas; with regard to this matter, I cannot maintain my composure." Such is the meaning.