維摩經略疏垂裕記 6.93

6.93

六、命迦旃延，二：初、分科敘意。二、「摩訶」下，隨文釋義，二：初命問疾。「須陀耶沙彌」等者，《十誦》云「七歲沙彌與佛論議，佛問五陰為一異等，智踰二十，佛許受戒。」《俱舍》云「佛問：『汝家在何處？』答云：『三界無家。』稱可聖心，佛令羯磨與受具足。」十仙論議，如《大經》第三十五、三十六。荊溪云：沙彌最初、涅槃居後，以此準知，中間可見。信知彼亦經於五時，此是見機得道之論議也。「即於彼天般涅槃」者，明佛滅後及以天中論議亦為解脫之業。佛在世日，旃延造《昆勒論》申三藏有門，以尊者從此門入道故。此論正傳南天竺國，不來此土。

Sixth, commanding Kātyāyana, which has two parts: first, dividing the sections and explaining the intention; second, from "Mahā-" onward, explaining the meaning following the text, which has two parts: first, commanding him to inquire about the illness. Regarding "the novice Sudhāya" and so forth, the *Daśādhyāya-vinaya* states: "A seven-year-old novice debated with the Buddha. The Buddha asked whether the five aggregates were identical or different and so forth; his wisdom surpassed that of a twenty-year-old, and the Buddha permitted him to receive ordination." The *Kośa* states: "The Buddha asked: 'Where is your home?' He answered: 'In the triple realm there is no home.' This accorded with the sage's mind, and the Buddha ordered a karman to confer the full ordination upon him." The debates with the ten ṛṣis are as in the thirty-fifth and thirty-sixth fascicles of the *Mahāparinirvāṇa Sūtra*. Jingxi says: "The novice was at the very beginning and the *Nirvāṇa* was at the end; taking this as the standard, the intervening [periods] can be known. One surely knows that he also passed through the five periods; these were debates where he observed the capacities [of listeners] to attain the Way." Regarding "he entered parinirvāṇa in that very heaven," it clarifies that after the Buddha's extinction, debates even in the heavens were karmic causes for liberation. During the Buddha's lifetime, Kātyāyana composed the *Peṭaka-upadeśa* (*Kunle lun*) to expound the Tripiṭaka's gate of existence, because the venerable one entered the Way through this gate. This treatise was transmitted directly in South India and did not come to this land.