維摩經略疏 1.53

1.53

問：若爾，定應用序標題。答：《金光明》序正同品亦應為妨。此既晚人安品厝意不同，非佛所制亦非阿難，不足定執。此經雖不標序品為初，而序義宛然。事須玄釋。序義眾多略用三意：一略釋序、二明通別、三約觀心。一、略釋者，有三義：一以次序為義、二以由藉為義、三以序述為義。一、次序者，夫著文初，文之為序。今如是六義是經之首，故名為序。二、由藉者，大聖說教必須由藉，是以現瑞表發生物喜心，故云道從歡喜生也。如此為由，故得說教。三、序述者，既生忻慕，而聖意難量，時眾歸心莫知所趣，所以須假高位弟子或化佛菩薩預先稱述。眾疑既息歸心有在，方可致教，故云序述。今經初六義即是次序，合蓋現土即是由藉，寶積述歎即是序述。

Question: If so, it must definitely use 'Preface' to label the chapter. Answer: In the Suvarṇaprabhāsa, the preface and the main teaching being in the same chapter would also present an obstacle. Since this was placed by later persons whose intentions differed, and was not instituted by the Buddha nor by Ānanda, it is not worth clinging to as definitive. Although this sūtra does not label the initial chapter as 'Preface Chapter', the meaning of preface is fully apparent. The matter requires a profound explanation. The meanings of preface are numerous; we briefly employ three senses: 1. briefly explaining the preface; 2. clarifying the common and specific; 3. in terms of the contemplation of mind. 1. Briefly explaining it has three meanings: first, having the meaning of sequential order; second, having the meaning of antecedent condition; third, having the meaning of prefatory narration. First, sequential order: placed at the beginning of a text, the text serves as a preface. Here, the six conditions such as 'thus' are the head of the sūtra, hence called the preface. Second, antecedent condition: the Great Sage's expounding of teachings necessarily requires an antecedent condition; therefore, he manifests auspicious signs to indicate and generate a joyous mind in living beings, hence it is said, 'The Way is born from joy.' Taking this as the condition, he is able to expound the teaching. Third, prefatory narration: once longing and admiration have arisen, yet the Sage's intention is difficult to fathom, and the contemporary assembly turns its heart to him without knowing where to direct it, one must rely on high-ranking disciples or transformed buddhas and bodhisattvas to praise and narrate in advance. Once the doubts of the assembly have ceased and their minds have a destination to turn to, only then can the teaching be delivered; hence it is called prefatory narration. In this present sūtra, the initial six conditions are the sequential order, joining the parasols and manifesting the lands is the antecedent condition, and Ratnakūṭa's praise is the prefatory narration.