維摩經略疏垂裕記 5.23

5.23

Second, briefly explaining the meaning of "disciples" (dìzǐ). This explains the chapter title. The text has two [parts]: first, stating the list; second, explaining sequentially, in nine [points]. First, briefly explaining the name and meaning, in two [parts]: first, the correct explanation. In the text, he first explains the name and then concludes and applies it. Explaining the name also has three [parts]: first, distinguishing and showing teacher and pupil; second, correctly explaining "disciple"; third, citing Confucians for verification. First, distinguishing and showing teacher and pupil: regarding "the capability to craft and complete," Sun Qingzi says, "Gan Jiang, Moye, Juque, and Pilü—these are all fine swords of antiquity. Yet, if they are not sharpened upon a whetstone, they cannot be sharp; if they do not receive human effort, they cannot cut. Although a person may possess a fine natural disposition and a discerning, wise mind, he must seek a worthy teacher to serve and choose good friends to befriend. The virtue of receiving endowments (zibing) means taking (ziqu)." Learners take their model from the teacher; therefore they are called pupils (zi). The Analects states: "When Zilu heard a saying from the Master, before he was able to practice it, his only fear was hearing another." Regarding "the pupil then" and what follows: second, correctly explaining "disciple". First, he explains the meaning of "child" (zǐ); next, he explains the meaning of "younger brother" (dì). As for why they are called "disciples" (dìzǐ): speaking of "younger brother" reveals the modesty of the teacher; speaking of "child" demonstrates the respect of the pupil. Because modesty and respect are both expressed, they are called "disciples". As to why one refers to oneself as a "disciple" and the teacher also calls one a "disciple", from this we know that the name encompasses both modesty and respect. Regarding "leaving the father to follow the teacher," Guliang says: "Duke Zhao of Lu said, 'When a child is born, if he does not escape drowning or burning, it is the mother's fault. When he grows into youth and does not go to a tutor, it is the father's fault. If he goes to a teacher, but his learning lacks direction and his mind and will are not open, it is the teacher's fault.'" Regarding "respecting the teacher like a father": human life relies on three [authorities], and one serves them as one; therefore, one respects him like a father. Regarding "treating the pupil like a younger brother": it means placing the pupil in the rank of a younger brother. Regarding "therefore the Master" and what follows: citing Confucians for verification. The Analects says, "When Yan Yuan died, the disciples wished to bury him lavishly. The Master said, 'It may not be done.' The disciples buried him lavishly. The Master said, 'Hui looked upon me as a father. I have not been able to treat him as a son. It was not I [who did this], but those young fellows.'" Now the Great Master cites this, modifying the words to make them easier to understand. However, in explaining the meaning of "disciple", there are also two other schools. First, Nanshan explains: because in learning one stands behind the teacher, one is called "younger brother" (dì); because understanding is born from the teacher, one is called "child" (zǐ). Second, earlier Confucians explain: because one serves the teacher with the etiquette due to a father and elder brother, one is called "disciple" (dìzǐ). Together these make three explanations, comparable to the orchid and chrysanthemum. Next, regarding "now this person" and what follows: the conclusion and application. Thus we know that "younger brother" reveals the modesty of the Tathāgata, and "child" demonstrates the respect of the śrāvaka; hence it is called the "Chapter on Disciples".