維摩經略疏垂裕記 4.49

4.49

二、隨釋，四：初、世間長者。文中先列名。次、「何者」去，解義。「貴族」者，剎利姓也，猶此方王公之族。「爵位」者，〈王制〉曰「王者之制祿爵凡五等，謂公、侯、伯、子、男。」此周制也。《白虎通》曰「爵者，畫也。各量其職，盡其才也。」「貧無財惠」者，《禮記．檀弓》曰「昔者衛國凶饑。夫子為粥與國之餓者，不亦惠乎。」王弼云「夫進物之速者，義不若利。」故今云無財世不重也。「無寵不威」者，寵，愛也。為帝王所愛重，則有威勢也。《文選》曰「新安王寵冠列蕃」。「神解明鑒」者，如臧武仲之智也。「物情不揖」者，不揖敬也。「年耆」者，《爾雅》云「耆也貌皓」，謂髮白也。「斯惡」者，斯應作廝，音斯，廝，養也。又廝，猶下也。「操行無瑕」者，瑕，玉之病也。秉行淳正，如玉無瑕。《詩》云「言念君子，溫其如玉。」「而外至瞻愛」者，《詩》云「人而無禮，胡不遄死。人而無儀，不死何為。」「上人不睦」者，以豪貴為上人，非皆在已上。「名不徹遠」者，由不為上人所稱故。「豪貴歌詠」者，即上人和睦，故歌詠其德也。〈曲禮〉曰「僚友稱其弟也，執友稱其仁也，交遊稱其信也。」鄭注曰「僚友，同官者。執友，同志者。」「無恩及下」者，下謂下民。《左傳》云「視民如子」，又曰「子產從政一年，輿人誦之。三年，而人又歌之曰：『我有子弟，子產教之。我有田疇，子產殖之。子產而死，誰人嗣之？』」又《詩》曰「蔽芾甘棠，勿翦勿伐，召伯所茇。」此皆恩及下民，故崇敬之也。

Second, sequential explanations, which has four [parts]: first, the worldly elder. In the text, the names are first listed. Next, from "why is this" onward, the meaning is explained. Regarding "noble clan": the kṣatriya caste, like the clans of princes and dukes in this realm. Regarding "official rank": the "Royal Regulations" says: "The king's regulation of stipends and ranks has five classes in all, namely duke, marquis, earl, viscount, and baron." This was the Zhou system. The Baihu tong says: "Rank (jue) means delineation; each measures their duties and fully employs their talents." Regarding "being poor, having no wealth to bestow": the Liji's "Tan Gong" says: "In former times, the state of Wei had a severe famine. The Master made porridge and gave it to the starving people of the state; was that not benevolence?" Wang Bi says: "When promoting the swift advance of things, righteousness does not compare to material benefit." Therefore it is said here that without wealth, the world does not esteem one. Regarding "without imperial favor one lacks awe-inspiring prestige": favor means love; being loved and esteemed by the emperor, one then has awe-inspiring prestige. The Wenxuan says: "The Prince of Xin'an's imperial favor topped the various vassal states." Regarding "spiritual comprehension and bright discernment": like the wisdom of Zang Wuzhong. Regarding "the feelings of beings do not bow": they do not bow in respect. Regarding "venerable age": the Erya says, "Elderly (qi) means a white appearance," referring to white hair. Regarding "these base persons (si'e)": si should be written as the si meaning servant, pronounced si; si means menial servant. Also, si is like low. Regarding "conduct without blemish": a blemish (xia) is a flaw in jade. Maintaining conduct that is pure and upright is like jade without blemish. The Shijing says: "Remembering that gentleman, he is gentle as jade." Regarding "while externally attaining respect and affection": the Shijing says: "If a person has no propriety, why does he not quickly die? If a person has no decorum, what is he doing not dying?" Regarding "superiors are not harmonious": taking the powerful and noble as superiors, they are not necessarily all above oneself. Regarding "reputation does not reach far": because of not being praised by superiors. Regarding "the powerful and noble sing his praises": because superiors are harmonious, they sing praises of his virtue. The "Summary of the Rules of Propriety" says: "Colleagues praise his brotherliness; comrades praise his benevolence; acquaintances praise his trustworthiness." Zheng's commentary says: "Colleagues are those holding the same office; comrades are those sharing the same purpose." Regarding "no kindness extending to those below": those below refers to the common people. The Zuo zhuan says: "Regard the people as children." It also says: "Zi Chan administered government for one year, and the cart drivers chanted about him. After three years, the people also sang of him, saying: 'We have sons and brothers, Zi Chan instructs them; we have fields and plots, Zi Chan cultivates them. If Zi Chan dies, who will succeed him?'" Also, the Shijing says: "Shady and sweet pear tree, do not clip it, do not fell it, for the Earl of Shao rested beneath it." These are all instances of kindness extending to the common people, who therefore revered and respected him.