維摩經略疏垂裕記 5.57

5.57

二、「但」下，廣釋，二：初、正釋，二：初、略指因緣。二、「託」下，廣明五味，二：初、身子五味皆先。「託胎已來」等者，既託母胎，寄辯母口，其母論議倍勝於前。「後值佛」等者，身子師事沙然梵志，能盡其道。其師既沒，後遇阿鞞，聞三諦義而得初果，因往見佛遂成羅漢。「故大經」下，明莊嚴人。荊溪云：如來於中既表入中，中體者何？謂即邊是。是故其枯即嚴於榮，榮所以嚴謂即枯故。故諸弟子自鹿苑來至般若會，枯榮尚隔，迹中化事相仍別故。

Second, from "Only" downward is the extensive explanation, in two parts: first, the primary explanation, in two parts: first, briefly indicating the causes and conditions. Second, from "Entrusting" downward extensively explains the five flavors, in two parts: first, Śāriputra is foremost in all five flavors. Regarding "Since being conceived in the womb" and so on: once conceived in his mother's womb, eloquence was lodged in his mother's mouth, and his mother's debating skill was twice as great as before. Regarding "Later meeting the Buddha" and so on: Śāriputra served the brāhmaṇa Sāñjayin as teacher, fully mastering his path. After his teacher passed away, he later met Assaji, heard the doctrine of the three truths and attained the first fruit, whereupon he went to see the Buddha and attained arhatship. From "Therefore the Great Sūtra" downward clarifies the persons who adorn. Jingxi says: The Tathāgata among them manifests entering the middle; what is the substance of the middle? It means being identical to the extremes. Therefore, the withered directly adorns the flourishing, and the flourishing adorns because it is identical to the withered. Thus, the disciples, from the Deer Park up to the Prajñā assembly, still kept the withered and the flourishing separate, because their teaching tasks in the traces remained distinct.