維摩經略疏垂裕記 6.65

6.65

五、命富樓那，二：初、分科敘意。二、「富那」下，隨文釋義，二：初、命問疾，二：初、翻名。二、「但法」下，釋疑。《法華》中旃延是中根，滿願是下根。而今命滿願在迦旃延之前，故須簡示。「或是隨近」者，當時在佛左右，故先命之，無論次第。「何者」下，釋機便意也。「莊嚴文辭」等者，旃延但能問難，文辭不如，故不先命。仲尼曰「言以足志，文以足言。不言，誰知其志？言之無文，行之不遠。晉為伯鄭入陳，非文辭不為功。」「大品」等者，荊溪云：雖於法華而得下根，已堪受命轉般若教，故於今教非後非前。故知大權引機何定？「具有料簡」者，覈其大旨。則身子智慧、善吉解空、滿願說法俱順般若，故偏受命，所謂加於可加也。廣如論文。

Fifth, commanding Pūrṇa, with two parts: first, dividing the section and stating the idea; second, from "Pūrṇa" onward, explaining the meaning following the text, in two parts: first, commanding him to inquire after the illness, in two parts: first, translating the name; second, from "However, the Dharma..." onward, resolving doubts. In the Lotus Sūtra, Kātyāyana is of medium capacity and Pūrṇa is of lower capacity. Now, commanding Pūrṇa before Mahākātyāyana requires distinction and explanation. "Or it was according to proximity" means that at that time he was at the Buddha's side, so he was commanded first, regardless of sequence. From "Why so?" onward explains the idea of adaptability to capacity. Regarding "adorning phrased compositions, etc.", Kātyāyana was only capable of questioning difficulties, while his phrased compositions were inferior; therefore, he was not commanded first. Zhongni said: "Words suffice to express intent, and literary embellishment suffices to express words. If one does not speak, who knows one's intent? If words have no literary embellishment, their circulation will not go far. When Jin acted as hegemon and Zheng attacked Chen, without literary embellishment it would not have succeeded." Regarding "The Large Prajñāpāramitā, etc.", Jingxi says: Although in the Lotus Sūtra he was of lower capacity, he was already capable of receiving the command to turn the teaching of prajñā; therefore, in the present teaching, he is neither behind nor ahead. Thus we know: how could the great expedients for guiding capacities be fixed? "Fully possessing selection and appraisal" means examining the essential import. Śāriputra's wisdom, Subhūti's understanding of emptiness, and Pūrṇa's preaching of Dharma all accord with prajñā; hence they were particularly commanded—the so-called empowering of those who can be empowered. This is explained extensively as in the commentary.