維摩經略疏垂裕記 5.93

5.93

二、目連。二、命目連，二：初、分科。二、「所以」下，隨釋，二：初、命問疾。荊溪云：次命目連，為對居士全從因訶，又從說法邊皆用教訶。居士俗眾一切並具有為緣集，故須兼通帶別入圓。若但目連，是則以三而訶於小。所以次命目連者，智既不逮，兼定應堪。「名拘律陀」者，問：《大經》云「目揵連即是姓也，因姓立名故名目連。」何故名拘律陀耶？答：本自有名，但時人多召其姓，故《大經》云耳。「文殊問」下，翻姓也。「萊茯」者，《字林》云「上，力何反；下，蒲北反。正應作蘆菔，音與上同。今時作蘿蔔者，俗字耳。」郭璞云「紫花大根，俗呼雹葖。」《爾雅》「葖，蘆菔是也。」後學不曉，往往以來復音呼。「父母好食」者，先祖父母食之得仙，因以命族。《法華疏》云「二物，古仙所嗜。胡豆者，新翻採菽氏。」蓋同此義，菽亦豆也。「深求其致」者，荊溪云：勸勿忘本，故曰深求。下去悉然，身子亦爾。「五種利益」者，一示為外道化諸同類、二鹿苑顯四枯教、三方等恥小慕四榮教、四般若信解四榮教、五法華悟四榮教，悉是以權引實，約此五義名深求其致。

Second, Maudgalyāyana. Second, ordering Maudgalyāyana, has two parts: first, dividing the sections; second, from "The reason..." downward, explaining in sequence, which has two parts: first, ordering him to inquire about the illness. Jingxi says: Next ordering Maudgalyāyana was because, toward the householder, he completely reproached in terms of the cause; furthermore, in terms of expounding the Dharma, he used the teaching to reproach throughout. The householder and worldly assembly all possess the conditioned gathering of conditions, so it was necessary to combine the common and bring along the separate to enter the perfect. If it were only Maudgalyāyana, this would be reproaching the lesser with the three. The reason he next ordered Maudgalyāyana is that, since his wisdom did not match, combining it with dhyāna should make him competent. Regarding "named Kolita," Question: The *Mahāparinirvāṇa Sūtra* says, "Maudgalyāyana is the clan name; because his personal name was established based on the clan name, he was called Maudgalyāyana." Why is he called Kolita? Answer: He originally had a personal name, but people of the time mostly called him by his clan name; therefore the *Mahāparinirvāṇa Sūtra* speaks thus. From "Mañjuśrī asked..." downward translates the clan name. Regarding "radish" (*laifu*), the *Zilin* says: "For the first character, the fanqie is *li* and *he*; for the second, *pu* and *bei*. It should properly be written *lufu*, with the same pronunciation as above. The current writing as *luobo* is just a popular character." Guo Pu says: "Purple flowers and large roots; popularly called *baotu*." The *Erya* states: "*Tu* is radish (*lufu*)." Later students do not understand and often pronounce it with the sound *laifu*. Regarding "the parents liked to eat it," an ancestral father and mother ate it and achieved immortality, and so the clan was named after it. The *Commentary on the Lotus Sūtra* says: "Two items were fond foods of ancient immortals. *Hudou* is what is newly translated as the Caishu clan." This generally shares this meaning; *shu* is also bean. Regarding "deeply seeking its import," Jingxi says: urging not to forget the origin, hence it says "deeply seeking." Down below it is all like this; Śāriputra was also like this. Regarding the "five kinds of benefit": 1. manifesting as a non-Buddhist to transform those of his own kind; 2. in the Deer Park, revealing the teaching of the four withered; 3. in the Vaipulya, shaming the small and admiring the teaching of the four flourishing; 4. in the Prajñā, having faith and understanding in the teaching of the four flourishing; 5. in the Lotus Sūtra, awakening to the teaching of the four flourishing. All of these use the provisional to lead to the real; in terms of these five meanings it is called deeply seeking its import.