維摩義記 1.15

1.15

第三、通約佛及維摩所說之法悉為正宗。是則從初盡偈已來見其由序。寶積請後是其正宗，正顯所說，令人學故。流通如前。第四、通約諸佛菩薩不思議德以為正宗。是則從初乃至蔽於諸來大眾，判為由序。「毘耶離城有長者子名寶積」下，悉為正宗，顯不思議解脫德故。流通如上。第五、約對三會別經以別三分。是則最初「如是我聞」以為一部證信通序。「一時佛在毘耶離」下，三會別經。流通一文，備如前判。此與《華嚴》大況相似，彼經最初「如是我聞」是其一部證信通序。「一時佛在摩竭提」下，八會別經。流通一文，外國不來。此經科分麁與彼同，今即依此最後一判科分解釋。

Third, taking comprehensively all the dharmas expounded by both the Buddha and Vimalakīrti as the main body. Then from the beginning to the end of the verses, it is viewed as the prologue. After Ratnakūṭa's request is its main body, directly revealing what was expounded to cause people to learn it. The propagation is as before. Fourth, taking comprehensively the inconceivable virtues of the Buddhas and bodhisattvas as the main body. Then from the beginning down to outshining the great assemblies that had arrived is classified as the prologue. From "In the city of Vaiśālī there was an elder's son named Ratnakūṭa" onward is all the main body, because it reveals the virtues of inconceivable liberation. The propagation is as above. Fifth, distinguishing the three parts in relation to the individual sūtras of the three assemblies. Then the initial "Thus have I heard" serves as the general prologue verifying faith for the entire work. From "At one time the Buddha was in Vaiśālī" onward are the individual sūtras of the three assemblies. The single text on propagation is fully as classified before. This is largely similar to the Avataṃsaka: in that sūtra, the initial "Thus have I heard" is the general prologue verifying faith for the entire work. From "At one time the Buddha was in Magadha" onward are the individual sūtras of the eight assemblies. The single text on propagation did not arrive from the foreign country. The sectional division of this sūtra is roughly the same as that one; we now follow this final classification to divide and explain the text.