維摩經玄疏 6.126

6.126

第二、略出諸師判教不同者，若觀岌法師「三時明義」：一，有相法輪；二，無相法輪；三，常住法輪。此經並屬第二時無相得道，未明佛性常住涅槃。若開善、光宅判教，有三種：一頓、二漸、三偏方不定。漸教分為五時，此經是第三時折挫聲聞、褒揚菩薩之教，猶未會三歸一，辨佛性常住。若是莊嚴「四時明義」，此經猶屬般若無相得道，亦未明會三歸一，佛性常住。若是《地論》「四宗明義」，此經即是真宗大乘緣起反出之教。若是流支「半滿明義」，此經即是滿字之說，不異《華嚴》、《涅槃》。從來名義，古今判教不同，《法華玄義》別當委出也。

Second, briefly setting forth the differing classifications of the teaching by various masters: If we examine Dharma Master Guanji's 'clarification of meaning in three periods': first, the Dharma wheel of marks; second, the Dharma wheel of marklessness; third, the Dharma wheel of permanent abiding. This sūtra completely belongs to the second period of attaining the path through marklessness, not yet clarifying the permanent abiding of buddha-nature in nirvāṇa. If we consider the classification of teachings by [Dharma Master Sengmin of] Kaishan and [Dharma Master Fayun of] Guangzhai, there are three kinds: first, sudden; second, gradual; third, one-sided and indeterminate. The gradual teaching is divided into five periods, and this sūtra is the teaching of the third period that humbles the śrāvakas and praises the bodhisattvas, not yet unifying the three into the one or discerning the permanent abiding of buddha-nature. If we consider Master Zhuangyan [Sengmin]'s 'clarification of meaning in four periods', this sūtra still belongs to attaining the path through the marklessness of prajñā, also not yet clarifying the unification of the three into the one and the permanent abiding of buddha-nature. If we consider the Daśabhūmika masters' 'clarification of meaning in four tenets', this sūtra is the true-tenet teaching of the counter-emergence of Mahāyāna dependent origination. If we consider [Bodhi]ruci's 'clarification of meaning in half and complete [letters]', this sūtra is the exposition of the complete letter, no different from the Avataṃsaka and Nirvāṇa. From past to present, designations, meanings, and classifications of the teaching have differed; these will be set forth in detail separately in the Fahua xuan.