維摩經略疏垂裕記 7.218

7.218

二、辭不堪，二：初、分科。二、隨釋，四：初、奉辭不堪。二、述不堪之由。經云「一切沙門」者，羅什云「佛法及外道凡出家者皆名沙門。異學能大論議者，名外道也。」「孤獨乞人」者，《孟子》曰「老而無妻曰鱞，老而無夫曰寡，老而無子曰獨，幼而無父曰孤。」此四，天下之窮。「民無告」者，羅什云「乞人有三種：一沙門、二貴人、三賤人。隨其所求，皆名為乞人也。」疏為二：初、述意。二、「言文」下，正釋，二：初、總釋。「關河舊解」者，謂關中河西諸師也。荊溪云：觀今文意，不取此解釋。弟子中，前訶弟子已久除邪。今訶菩薩，須與小異。此乃以圓而訶於偏、或圓訶藏，是故不取其行。「邪祠」者，祠音祠，祠，祭也。〈曲禮〉云「禱祠祭祀，供給鬼神，非禮不誠不莊。」「宰牛」者，宰割也。

Second, declining as incapable, which has two parts: first, dividing the sections; second, explaining sequentially, in four parts: first, respectfully declining as incapable; second, recounting the reason for being incapable. The sūtra says "all śramaṇas": Kumārajīva says, "All who leave household life, whether in the Buddha's Dharma or among non-Buddhists, are called śramaṇas. Those of different learnings who are capable of great debate are called non-Buddhists." Regarding "the solitary, destitute, and beggars," the Mengzi states: "Old and without a wife is called widower; old and without a husband is called widow; old and without children is called childless; young and without a father is called orphan." These four are the destitute of the realm. Regarding "the people having none to appeal to," Kumārajīva says: "There are three kinds of beggars: first, śramaṇas; second, noble people; third, base people. According to what they seek, all are called beggars." The Commentary has two parts: first, recounting the intention; second, from "the words of the text..." onward, directly explaining, which has two parts: first, a general explanation. Regarding "the old interpretations of the Pass and the River (Guanhe)," this refers to the masters of the Guanzhong and Hexi regions. Jingxi says: Observing the meaning of the present text, I do not adopt this interpretation. Among the disciples, those previously reproached had already long eliminated heterodoxy. Now in reproaching a bodhisattva, it must differ slightly from the Hinayana. This is using the perfect to reproach the partial, or using the perfect to reproach the Tripiṭaka [teaching]; therefore their practice is not adopted. Regarding "heterodox sacrificial shrine," cí is pronounced cí; cí means sacrifice. The "Quli" states: "Offering prayers and sacrifices to supply ghosts and spirits, if contrary to propriety, is neither sincere nor solemn." Regarding "slaughtering oxen," zǎi means to butcher.