[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 5.23 # 維摩經略疏垂裕記 5.23 維摩經略疏垂裕記 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.1779.5.23) 二、略釋弟子義。此即釋品題也。文為二：初、標列。二、隨釋，九：初、略釋名義，二：初、正釋。文中先釋名、次結歸。釋名又三：先分顯師資、次正解弟子、後引儒為證。初、分顯師資，言「匠成之能」者，孫卿子曰「干將、鏌耶、巨闕、辟閭，此皆古之良劍也。然而不加砥礪則不能利，不得人力則不能斷。夫人雖有性質美而心辯智，必將求賢師而事之，擇良友而友之，資稟之德者資取也。」學者取法於師，故名資。《論語》曰「子路聞夫子之言，未之能行，唯恐有聞。」「資則」下，次正解弟子也。初解子義，次解弟義。所以稱弟子者，言弟則顯師之謙，言子則彰我之敬。謙敬俱陳，故言弟子。所以自稱為弟子，師亦謂之為弟子，故知其名含謙敬也。「捨父從師」者，穀梁曰「魯昭公云：『子既生，不免於水火，母之罪也。成童不就師傅，父之罪也。就師，學問無方、心志不通，師之罪也。』」「敬師如父」者，人生在三，事之如一，故敬如父也。「處資如弟」者，安處其資於昆弟之行也。「故夫」下，引儒為證。《論語》曰「顏淵死，門人欲厚葬。子曰：『不可。』門人厚葬之。子曰：『回也視予猶父也。予不得視猶子也。非我也，夫二三子也。』」今大師引用，改轉其語俾其易解耳。然釋弟子義，復有二家。一、南山解云：學居師後故稱弟，解從師生故稱子。二、先儒解云：以父兄之禮事師，故稱弟子。總成三釋，其猶蘭菊。次「今身」下，結歸。故知弟則顯如來之謙，子則彰聲聞之敬，故云弟子品也。 > Second, briefly explaining the meaning of "disciples" (dìzǐ). This explains the chapter title. The text has two \[parts\]: first, stating the list; second, explaining sequentially, in nine \[points\]. First, briefly explaining the name and meaning, in two \[parts\]: first, the correct explanation. In the text, he first explains the name and then concludes and applies it. Explaining the name also has three \[parts\]: first, distinguishing and showing teacher and pupil; second, correctly explaining "disciple"; third, citing Confucians for verification. First, distinguishing and showing teacher and pupil: regarding "the capability to craft and complete," Sun Qingzi says, "Gan Jiang, Moye, Juque, and Pilü—these are all fine swords of antiquity. Yet, if they are not sharpened upon a whetstone, they cannot be sharp; if they do not receive human effort, they cannot cut. Although a person may possess a fine natural disposition and a discerning, wise mind, he must seek a worthy teacher to serve and choose good friends to befriend. The virtue of receiving endowments (zibing) means taking (ziqu)." Learners take their model from the teacher; therefore they are called pupils (zi). The Analects states: "When Zilu heard a saying from the Master, before he was able to practice it, his only fear was hearing another." Regarding "the pupil then" and what follows: second, correctly explaining "disciple". First, he explains the meaning of "child" (zǐ); next, he explains the meaning of "younger brother" (dì). As for why they are called "disciples" (dìzǐ): speaking of "younger brother" reveals the modesty of the teacher; speaking of "child" demonstrates the respect of the pupil. Because modesty and respect are both expressed, they are called "disciples". As to why one refers to oneself as a "disciple" and the teacher also calls one a "disciple", from this we know that the name encompasses both modesty and respect. Regarding "leaving the father to follow the teacher," Guliang says: "Duke Zhao of Lu said, 'When a child is born, if he does not escape drowning or burning, it is the mother's fault. When he grows into youth and does not go to a tutor, it is the father's fault. If he goes to a teacher, but his learning lacks direction and his mind and will are not open, it is the teacher's fault.'" Regarding "respecting the teacher like a father": human life relies on three \[authorities\], and one serves them as one; therefore, one respects him like a father. Regarding "treating the pupil like a younger brother": it means placing the pupil in the rank of a younger brother. Regarding "therefore the Master" and what follows: citing Confucians for verification. The Analects says, "When Yan Yuan died, the disciples wished to bury him lavishly. The Master said, 'It may not be done.' The disciples buried him lavishly. The Master said, 'Hui looked upon me as a father. I have not been able to treat him as a son. It was not I \[who did this\], but those young fellows.'" Now the Great Master cites this, modifying the words to make them easier to understand. However, in explaining the meaning of "disciple", there are also two other schools. First, Nanshan explains: because in learning one stands behind the teacher, one is called "younger brother" (dì); because understanding is born from the teacher, one is called "child" (zǐ). Second, earlier Confucians explain: because one serves the teacher with the etiquette due to a father and elder brother, one is called "disciple" (dìzǐ). Together these make three explanations, comparable to the orchid and chrysanthemum. Next, regarding "now this person" and what follows: the conclusion and application. Thus we know that "younger brother" reveals the modesty of the Tathāgata, and "child" demonstrates the respect of the śrāvaka; hence it is called the "Chapter on Disciples". > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.1779.5.22) - [Next: 5.24](https://indike.org/pramana/in.bauddha.taisho.1779.5.24) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1779.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.5.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.5.23](https://indike.org/pramana/in.bauddha.taisho.1779.5.23) · Pramāṇa