維摩經略疏 1.11

1.11

二、約觀心者，即約三觀以為三分。二觀方便即是序義，得入中道即是正義，雙照二諦心心寂滅自然流入即流通義。三：簡異者，問：何不依什師及諸禪師不分科段？答：若論觀行，實不繁開。今欲令學者知文起盡，識聖善巧言不孤致必有承躡。若於文無壅，帖釋觀行轉覺分明。

Second, in terms of contemplation of mind: the three sections are correlated with the threefold contemplation. The expedients of the two contemplations are the meaning of the preface; gaining entry into the Middle Way is the meaning of the main teaching; and illuminating both of the two truths, with thought after thought quiescent and naturally flowing in, is the meaning of dissemination. Third, distinguishing differences: Question: Why not follow Master Kumārajīva and the various meditation masters in not dividing the structural outline? Answer: In terms of contemplative practice, one indeed should not make redundant divisions. But now, we wish to enable students to recognize the beginning and end of the text, and to realize that the sagely expedients and words are not isolated utterances, but necessarily have continuity. If there is no obstruction regarding the text, applying it to explain contemplative practice will make it all the more distinctly clear.