維摩經略疏 1.8

1.8

二、分文，為二：先出古今、次明一家。先明諸師者，什生及古諸師悉不開科段，直帖文解釋。而肇師云「始于淨土終法供養，其間所明雖殊，不思議一也。」是則寶積發問已前為序，〈囑累〉一品以為流通，其間並是正說也。次靈味小亮云「此經題既云淨名所說，從〈方便品〉皆是正說。」次開善師分為四：一、序，訖〈菩薩品〉；二、正，即室內六品；三、證成，即〈菩薩行〉、〈阿閦佛〉兩品；四、流通，即〈法供養〉、〈囑累〉兩品。若莊嚴、光宅，同用初四品為序，入室六品為正，後四品為流通。晚三論師亦同此釋。北地論師用〈佛國〉一品為序，〈方便品〉訖〈見阿閦佛品〉十一品為正，後兩品為流通。但古今不同互有分別，承習之者各有宗門。諸禪師見此分別多延紛諍，不開科節，但約觀門直明入道。

Second, dividing the text has two parts: first, presenting past and present [interpretations]; next, explaining [the view of] our own tradition. First, regarding the various masters: Kumārajīva, Dàoshēng, and the various ancient masters did not create structural outlines at all, but commented directly following the text. Master Sēngzhào, however, said: "Beginning with the Pure Land and ending with the Dharma Offering, although what is clarified in between differs, the inconceivable is one." Thus, what precedes Ratnakūṭa's questioning is the preface, the single chapter on "Entrustment" is the dissemination, and what lies between them is entirely the main teaching. Next, Xiaoliang of Lingwei said: "Since the title of this sūtra is 'Expounded by Vimalakīrti,' everything from the 'Chapter on Expedient Means' onward constitutes the main teaching." Next, Master Kaishan divided it into four: first, the preface, ending with the "Chapter on Bodhisattvas"; second, the main teaching, namely the six chapters inside the room; third, the verification, namely the two chapters on "Bodhisattva Practice" and "Akṣobhya Buddha"; fourth, the dissemination, namely the two chapters on "Dharma Offering" and "Entrustment." As for Zhuangyan and Guangzhai, they both took the first four chapters as the preface, the six chapters inside the room as the main teaching, and the last four chapters as the dissemination. The later Sanlun masters also followed this interpretation. The Northern Dilun masters took the single "Chapter on the Buddha-Land" as the preface, the eleven chapters from the "Chapter on Expedient Means" through the "Chapter on Seeing Akṣobhya Buddha" as the main teaching, and the final two chapters as the dissemination. Thus past and present differ, each with their own divisions, and those who inherit and practice them each have their own lineage. The various meditation masters, seeing that these distinctions gave rise to many disputes, did not create structural divisions, but directly explained the entry into the Path in terms of the contemplation approach.