維摩經略疏垂裕記 9.42

9.42

二、淨名借座，二：初、敘意分科。二、隨文釋義，六：初、淨名問。二、文殊答。三、神力借座。荊溪云：若準下文等者，下文為成彼土菩薩雙流之行，須先傳白動彼機情，來彼菩薩發問之端，即應先遣化菩薩往。今無斯事，須使義布。四、燈王遣座。荊溪云：即表果報土者，問何以不云下之三土？答：果報具三，何須別列。況小能容大尚在一塵。五、大眾歎仰。六、令眾就座，二：初、分科。二、隨釋，三。初、令文殊等就座。二、得通者稱座而坐。三、新發意等皆不能升，二：初、分科。二、隨釋，五：初、新發意等皆不能升。二、語身子就座。三、身子辭不能升。荊溪云：身子及諸等者，身子內心未證此理。燈王之座由證而成，淨名亦是證故能借，身子未證二人所證，此稱理事，事高難升。正由即理之事高廣，故使無理之事靡升。以過一切方便人事理之外，故令此等皆不能升。所以新發意者亦不能升。菩薩不一，故比決之，故將諸賢位展轉不同。別圓新發意尚自不及，況復前二初心之人。身子雖是前教後心，仍是小乘，方須禮座。既被加已，升亦何難。四、令禮燈王。荊溪云：小乘歸向等者，此彈訶中亦生酥益，故令升意預表後升，故至法華究竟升也。五、作禮方升。

Second, Jingming borrows the seats, in two parts: First, recounting the intention and dividing into sections. Second, explaining the meaning following the text, in six parts: First, Jingming asks. Second, Mañjuśrī answers. Third, borrowing the seats through divine power. Jingxi says, "If one accords with the text below..." and so forth: in order to accomplish that land's bodhisattvas' practice of dual flow, the text below had to first convey news to stir that machine's sentiment and raise the clue of those bodhisattvas asking questions; that is, one should first dispatch a transformed bodhisattva thither. Now there is no such matter, so one must make the meaning diffuse. Fourth, the King of Lamps dispatches the seats. Jingxi says, "Namely, signifying the reward land": Question: Why does he not mention the three lands below? Answer: The reward includes the three, so why would one need to list them separately? How much more so since the small being able to contain the large is still present in a single dust mote. Fifth, the great assembly sighs in admiration. Sixth, having the assembly take their seats, in two parts: First, dividing into sections. Second, explaining sequentially, in three parts: First, having Mañjuśrī and others take their seats. Second, those who have attained spiritual penetrations sit according to the seats. Third, the newly resolved and others are all unable to ascend, in two parts: First, dividing into sections. Second, explaining sequentially, in five parts: First, the newly resolved and others are all unable to ascend. Second, telling Śāriputra to take his seat. Third, Śāriputra declines, being unable to ascend. Jingxi says: "Śāriputra and all the others..." and so forth: Śāriputra in his inner mind has not yet realized this principle. The seats of the King of Lamps are accomplished by virtue of realization, and Jingming also, because of realization, is able to borrow them. Śāriputra has not yet realized what the two men have realized; this corresponds to principle and phenomena: phenomena are elevated and difficult to ascend. It is precisely because phenomena identical to principle are lofty and broad that they cause phenomena without principle to be unable to ascend. Because they transcend the principle and phenomena of all expedient persons, they cause these [people] to all be unable to ascend. Therefore, the newly resolved are also unable to ascend. Because bodhisattvas are not uniform, he compares and determines them, thus taking the various stages of worthiness as successively distinct. Even the newly resolved of the separate and perfect [teachings] do not measure up; how much less so the initial minds of the previous two! Although Śāriputra has reached the final mind of the previous teaching, he is still of the Small Vehicle and must therefore pay homage to the seats. Having already received empowerment, what difficulty is there in ascending? Fourth, telling him to pay homage to the King of Lamps. Jingxi says, "The Small Vehicle turning toward..." and so forth: in this reproach there is also the benefit of fresh butter, so having the intention to ascend prefigures the later ascension, and hence upon reaching the Lotus Sūtra, he ultimately ascends. Fifth, only after making homage does he ascend.