維摩經略疏垂裕記 5.26

5.26

二、釋十弟子，二：初、明行列異同。「一往至意同」者，荊溪云：《法華》三周亦以身子而為上根，今亦居初。《法華》即以迦葉等四而為中根，今經亦次身子之後。《法華》以阿難為下，今經亦著九德之餘。中小不同，故云一往也。二、「但如」下，掌法輔佛，二：初、正釋。「如來法王」者，乘如實道來成正覺，其猶應天歷數、即位稱王也。王，往也，天下所歸往也。今以法界歸往，故稱法王。「初開至輔翼」者，輔弼翼助也。荊溪云：例如初定社稷拓境立功，事藉忠臣腹心輔佐。「論議往窮」者，論議字並應從言。《文心雕龍》曰「論，倫也。」倫理無爽則聖意不墜。議者，宜言也。或單作義者，非也。「往窮」者，以論議往研，窮邪正也。二、料簡，二：初、問身子持衣帶者，《中阿含》二十云「佛在阿耨達池。龍王云：『此眾不見舍利弗，願佛召之。』佛命目連往祇洹呼。身子正縫五納衣，答云：『汝但前去，我在後來。』目連云：『我為佛使人，云何前去？』目連以手摩衣，衣即成。身子念：『目連弄試我。我亦試之。』即以衣繩擲地：『汝能舉此耶？』目連念：『身子弄試我。』即盡力舉不起。身子于時以繩繫閻浮樹，目連牽之，一天下動，乃至大千亦不立。即繫他方佛座，十方皆不動。目連自念：『我神力第一，今不能動。將不失神力？』因催令去。答：『汝前去。』目連還佛所已，見身子在佛前。目連以事白佛等」如疏。二、答就其十德自有偏長者，謂十人各各具足十德。如目連望身子，則目連十德俱下、身子十德俱高。但身子於己十德中智慧最勝，目連於己十德中神通最勝，故名從勝受名。既身子俱高，則目連神通不如，何足可怪。以二例八，階級可知。「八座卿各有所掌」者，《續漢書》曰「光武帝又分增三公曹為二曹，其一曹主歲終書課諸州郡事。改常侍曹為吏曹主選舉祠祀，昏曹主繕功作鹽池苑囿，客曹主護駕羌胡朝賀，二千石曹主辭頌。中都官主水火盜賊。三公為六曹，并令僕二人，謂之八座。」故云各有所掌也。「故分十德各屬一人」者，問：既身子十德俱高，何不身子獨擅十能耶？答：明君為政尚無棄人，法王化世豈宜偏取？故隨彼所長各稱第一。故《增一》云「我弟子神通輕舉，目連第一也。」諸弟子佛皆偏讚之。

Second, explaining the ten disciples, in two [parts]: first, clarifying differences and similarities in their ordering. Regarding "at first glance, the ultimate intention is the same": Jingxi says that in the Lotus Sūtra's three cycles [of preaching], Śāriputra is also taken as having superior faculties, and here he is likewise placed first. The Lotus Sūtra then takes the four including Kāśyapa as having middling faculties, and the present sūtra also places them after Śāriputra. The Lotus Sūtra takes Ānanda as inferior, and the present sūtra also places him at the end of the other nine virtues. Because the middling and inferior [orders] differ, it says "at first glance". Second, regarding "only like" and what follows: administering the Dharma to assist the Buddha, in two [parts]: first, the correct explanation. Regarding "The Tathāgata, the Dharma King": riding the path of suchness to come and accomplish correct awakening, he is like one who accords with Heaven, follows the calendar, ascends the throne, and is called King. "King" (wáng) means "to turn toward" (wǎng), that to which the whole world turns. Now, because the dharmadhātu turns toward him, he is called the Dharma King. Regarding "first founding... assisting": aiding and assisting. Jingxi says: for example, when first establishing the altars of the state and expanding territory to accomplish meritorious deeds, the matter relies on the assistance of loyal ministers and intimates. Regarding "going to exhaust through debate": both characters of "debate" (lùnyì) should be written with the speech radical. The Literary Mind and the Carving of Dragons says, "Debate (lùn) means order (lún)." When order and principle have no flaw, the sage's intent is not lost. "Deliberation" (yì) means appropriate speech. Those who simply write it as "meaning" (yì) are incorrect. "Going to exhaust" means using debate to go and investigate, exhausting the heterodox and the orthodox. Second, analysis, in two [parts]: first, the question about Śāriputra holding the robe cord: Fascicle 20 of the Madhyama Āgama says, "The Buddha was at Lake Anavatapta. The Dragon King said, 'This assembly does not see Śāriputra; may the Buddha summon him.' The Buddha commanded Maudgalyāyana to go to the Jetavana to call him. Śāriputra was sewing his five-piece patchwork robe, and answered, 'You just go ahead; I will come behind.' Maudgalyāyana said, 'I am the Buddha's emissary; how can I go ahead?' Maudgalyāyana rubbed the robe with his hand, and the robe was instantly completed. Śāriputra thought, 'Maudgalyāyana is testing me in jest; I shall also test him.' He then threw the robe cord onto the ground: 'Can you lift this?' Maudgalyāyana thought, 'Śāriputra is testing me in jest.' He then exerted all his strength, but could not lift it. Śāriputra then tied the cord to a jambu tree; Maudgalyāyana pulled it, and the entire continent shook, up to the great thousand[-fold world] which was also unsettled. He then tied it to the seat of a Buddha in another realm, and the ten directions did not move at all. Maudgalyāyana thought to himself, 'I am foremost in spiritual power, yet now I cannot move it. Could I have lost my spiritual power?' He thus urged him to go. [Śāriputra] replied, 'You go ahead.' After Maudgalyāyana returned to where the Buddha was, he saw Śāriputra already in front of the Buddha. Maudgalyāyana reported the matter to the Buddha," as in the commentary. Second, the answer that, with respect to their ten virtues, they each had their particular strengths: it means that each of the ten individuals was fully endowed with all ten virtues. If Maudgalyāyana is compared to Śāriputra, Maudgalyāyana's ten virtues are all inferior and Śāriputra's ten virtues are all superior. However, within his own ten virtues, Śāriputra's wisdom was paramount, and within his own ten virtues, Maudgalyāyana's spiritual powers were paramount; therefore, their names were derived from what was supreme [in them]. Since Śāriputra was superior in all of them, why should it be surprising that Maudgalyāyana was not his equal in spiritual powers? Using these two as examples for the other eight, the gradation can be understood. Regarding "the eight ministers each had their specific administrative charge": the Continued Book of Han says, "Emperor Guangwu further divided and increased the Bureau of the Three Excellencies into two bureaus, one of which took charge of the year-end merit assessments of the various commanderies and provinces. He changed the Bureau of Regular Attendants to the Personnel Bureau, in charge of selections and ancestral sacrifices; the Hun Bureau, in charge of repair works, salt ponds, parks, and enclosures; the Guest Bureau, in charge of escorting the Qiang and Hu foreigners during audience and tribute; and the Two-Thousand-Bushel Bureau, in charge of lawsuits. The Capital Official took charge of fires, floods, and bandits. The Three Excellencies constituted six bureaus, together with the two directors, they were called the Eight Seats." Hence it says each had a specific administrative charge. Regarding "therefore dividing the ten virtues, each belonging to one person": Question: Since Śāriputra was superior in all ten virtues, why did Śāriputra not exclusively possess all ten capabilities? Answer: Even an enlightened ruler in governing leaves no person cast aside; how could the Dharma King, in transforming the world, appropriately select only one? Therefore, in accordance with their individual strengths, each was called foremost. Thus the Ekottarika Āgama says, "Among my disciples, in spiritual power and light levitation, Maudgalyāyana is foremost." The Buddha individually praised each of the various disciples.