維摩經略疏垂裕記 5.26

5.26

Second, explaining the ten disciples, in two [parts]: first, clarifying differences and similarities in their ordering. Regarding "at first glance, the ultimate intention is the same": Jingxi says that in the Lotus Sūtra's three cycles [of preaching], Śāriputra is also taken as having superior faculties, and here he is likewise placed first. The Lotus Sūtra then takes the four including Kāśyapa as having middling faculties, and the present sūtra also places them after Śāriputra. The Lotus Sūtra takes Ānanda as inferior, and the present sūtra also places him at the end of the other nine virtues. Because the middling and inferior [orders] differ, it says "at first glance". Second, regarding "only like" and what follows: administering the Dharma to assist the Buddha, in two [parts]: first, the correct explanation. Regarding "The Tathāgata, the Dharma King": riding the path of suchness to come and accomplish correct awakening, he is like one who accords with Heaven, follows the calendar, ascends the throne, and is called King. "King" (wáng) means "to turn toward" (wǎng), that to which the whole world turns. Now, because the dharmadhātu turns toward him, he is called the Dharma King. Regarding "first founding... assisting": aiding and assisting. Jingxi says: for example, when first establishing the altars of the state and expanding territory to accomplish meritorious deeds, the matter relies on the assistance of loyal ministers and intimates. Regarding "going to exhaust through debate": both characters of "debate" (lùnyì) should be written with the speech radical. The Literary Mind and the Carving of Dragons says, "Debate (lùn) means order (lún)." When order and principle have no flaw, the sage's intent is not lost. "Deliberation" (yì) means appropriate speech. Those who simply write it as "meaning" (yì) are incorrect. "Going to exhaust" means using debate to go and investigate, exhausting the heterodox and the orthodox. Second, analysis, in two [parts]: first, the question about Śāriputra holding the robe cord: Fascicle 20 of the Madhyama Āgama says, "The Buddha was at Lake Anavatapta. The Dragon King said, 'This assembly does not see Śāriputra; may the Buddha summon him.' The Buddha commanded Maudgalyāyana to go to the Jetavana to call him. Śāriputra was sewing his five-piece patchwork robe, and answered, 'You just go ahead; I will come behind.' Maudgalyāyana said, 'I am the Buddha's emissary; how can I go ahead?' Maudgalyāyana rubbed the robe with his hand, and the robe was instantly completed. Śāriputra thought, 'Maudgalyāyana is testing me in jest; I shall also test him.' He then threw the robe cord onto the ground: 'Can you lift this?' Maudgalyāyana thought, 'Śāriputra is testing me in jest.' He then exerted all his strength, but could not lift it. Śāriputra then tied the cord to a jambu tree; Maudgalyāyana pulled it, and the entire continent shook, up to the great thousand[-fold world] which was also unsettled. He then tied it to the seat of a Buddha in another realm, and the ten directions did not move at all. Maudgalyāyana thought to himself, 'I am foremost in spiritual power, yet now I cannot move it. Could I have lost my spiritual power?' He thus urged him to go. [Śāriputra] replied, 'You go ahead.' After Maudgalyāyana returned to where the Buddha was, he saw Śāriputra already in front of the Buddha. Maudgalyāyana reported the matter to the Buddha," as in the commentary. Second, the answer that, with respect to their ten virtues, they each had their particular strengths: it means that each of the ten individuals was fully endowed with all ten virtues. If Maudgalyāyana is compared to Śāriputra, Maudgalyāyana's ten virtues are all inferior and Śāriputra's ten virtues are all superior. However, within his own ten virtues, Śāriputra's wisdom was paramount, and within his own ten virtues, Maudgalyāyana's spiritual powers were paramount; therefore, their names were derived from what was supreme [in them]. Since Śāriputra was superior in all of them, why should it be surprising that Maudgalyāyana was not his equal in spiritual powers? Using these two as examples for the other eight, the gradation can be understood. Regarding "the eight ministers each had their specific administrative charge": the Continued Book of Han says, "Emperor Guangwu further divided and increased the Bureau of the Three Excellencies into two bureaus, one of which took charge of the year-end merit assessments of the various commanderies and provinces. He changed the Bureau of Regular Attendants to the Personnel Bureau, in charge of selections and ancestral sacrifices; the Hun Bureau, in charge of repair works, salt ponds, parks, and enclosures; the Guest Bureau, in charge of escorting the Qiang and Hu foreigners during audience and tribute; and the Two-Thousand-Bushel Bureau, in charge of lawsuits. The Capital Official took charge of fires, floods, and bandits. The Three Excellencies constituted six bureaus, together with the two directors, they were called the Eight Seats." Hence it says each had a specific administrative charge. Regarding "therefore dividing the ten virtues, each belonging to one person": Question: Since Śāriputra was superior in all ten virtues, why did Śāriputra not exclusively possess all ten capabilities? Answer: Even an enlightened ruler in governing leaves no person cast aside; how could the Dharma King, in transforming the world, appropriately select only one? Therefore, in accordance with their individual strengths, each was called foremost. Thus the Ekottarika Āgama says, "Among my disciples, in spiritual power and light levitation, Maudgalyāyana is foremost." The Buddha individually praised each of the various disciples.