維摩經略疏 1.14

1.14

問：何不同開善？答：經無大小例有三段，何得此經獨開為四？問：何以不同莊嚴、光宅及三論師？答：〈佛國〉為序，其妨同前。又用〈菩薩行〉、〈阿閦佛〉以屬流通，恐此不然。何者？淨名掌擎大眾還菴羅園對佛印定，室內所說方得成經。又佛還對淨名辨佛國因果，撮經終始、宗旨分明，大眾蒙益過乎室內。此是正說，豈謂流通？

Question: Why not agree with Kaishan? Answer: Sūtras whether great or small invariably have three sections; why should this sūtra alone be divided into four? Question: Why not agree with Zhuangyan, Guangzhai, and the Sanlun masters? Answer: In taking the "Buddha-Land" [chapter] as the preface, their flaw is the same as before. Furthermore, in assigning "Bodhisattva Practice" and "Akṣobhya Buddha" to the dissemination, I fear this is not so. Why? Vimalakīrti held the great assembly in his palm and returned to the Āmrapālī Grove to receive the Buddha's confirmation; only then did what was expounded inside the room become established as a sūtra. Moreover, the Buddha again addressed Vimalakīrti to distinguish the causes and fruits of the buddha-land, summarizing the beginning and end of the sūtra so that its central aim was made clear, and the assembly received benefits exceeding those in the room. This is the main teaching; how could it be called dissemination?