維摩經略疏垂裕記 5.25

5.25

二、明別指近侍，二：初問、二答。「晨宵」者，早夜也。「事理圓足」者，從聞生解，約理為弟子也。事事資承，約事為弟子也。二、「復次」下，從小立稱，二：初、小衍對明。「五佛子」者，暹云：四果、支佛也。荊溪云：故《大論》云「聲聞經以菩薩為似子，以未斷惑故；聲聞為真子，以斷惑故。大乘經以菩薩為真子，求實果故；以聲聞為似子，不願大故。」二、「今」下，捨衍從小。「世多信用」者，明從小意也。以小乘形服既親，故人信用。經家標品意在此也。

Second, explaining that it specifically refers to close attendants, in two [parts]: first, question; second, answer. "Dawn and dusk" means morning and night. Regarding "complete in both phenomena and principle": giving rise to understanding from hearing is being a disciple in terms of principle; relying on and receiving instruction in every single matter is being a disciple in terms of phenomena. Second, regarding "Furthermore" and what follows: establishing the designation based on the Hinayāna, in two [parts]: first, contrasting the Small and the Great [Vehicles]. Regarding "five sons of the Buddha": Daoxian says they are the [attainers of the] four fruits and the pratyekabuddha. Jingxi says: Therefore the Dazhidulun says, "In the śrāvaka sūtras, bodhisattvas are taken as semblance sons because they have not yet severed delusion, and śrāvakas are taken as true sons because they have severed delusion. In the Mahāyāna sūtras, bodhisattvas are taken as true sons because they seek the real fruit, and śrāvakas are taken as semblance sons because they do not aspire to the Great." Second, regarding "now" and what follows: abandoning the Great to follow the Small. "Commonly trusted by the world" explains the intention behind following the Small: because the appearance and robes of the Small Vehicle were familiar, people trusted them. The intention of the compiler of the sūtra in entitling the chapter lies in this.