維摩經略疏 1.9

1.9

次明今家者，若不開科段則不識起盡佛教承躡，若開科段執諍紛然於解脫之法橫生繫累；今尋經意趣傍經開科，而非固執。夫佛說法雖復殊源，而初中後善文必備矣。今約此三對序等三，仍為三意：一、正開經；二、約觀心；三、異眾家。一、正分經者，經無大小例有三段，謂序、正、流通。序者，大聖將欲說法，必先現瑞表發以為由藉。如欲說《大品》即放支節雜色之光，表欲說般若以導諸行；欲說《法華》放眉間光，表欲說中道實相；今經合蓋現土，表欲說佛國因果。既由藉不同，正表教門赴機有異，發起物情使咸信慕，歸宗有在，故曰序也。二、正說者，四眾覩瑞悉皆忻仰堪聞聖旨，大聖知時赴機設教。時眾聞經咸沾法利，故名正說也。三、流通者，流譬水之下霔，通則無滯無壅。如來大慈平等說法，非止但為現在，亦欲遠被正像末代有緣，使咸沾法潤。是則法水流霔無窮並沾斯澤，故名流通也。今開為三：一、從「如是我聞」訖七言偈，具通別二序。此於正說由藉義足，名為序分。二、從寶積請問佛國因果已去訖〈阿閦佛〉有十一品半，皆明不思議解脫佛國因果，皆是赴機之教，現在沾益，並為正說。三、從〈法供養〉訖〈囑累〉，明天帝發誓弘經，如來印可，勸發囑累宣通未來，使流傳不絕，此並屬流通也。

Next, explaining our own tradition: if one does not create a structural outline, one will not recognize the beginnings and endings or how the Buddha's teachings follow upon one another; if one does create a structural outline, contentious grasping becomes rampant, generating gratuitous entanglements regarding the Dharma of liberation. Now, searching out the intent of the sūtra, we establish divisions in accordance with the sūtra without obstinate attachment. Although the Buddha's expositions of the Dharma derive from diverse sources, the text is inevitably complete with goodness in the beginning, middle, and end. Now, correlating these three with the preface and the other two [sections], there are still three intentions: first, properly dividing the sūtra; second, in terms of contemplation of mind; third, distinguishing [our view] from the other schools. First, as for properly dividing the sūtra: whether great or small, sūtras invariably have three sections, namely preface, main teaching, and dissemination. The preface means that when the Great Sage is about to expound the Dharma, he must first manifest an auspicious sign to reveal and initiate it as an occasion. For example, when he wished to expound the Dàpǐn, he emitted multicolored light from his limbs, signifying that he wished to expound prajñā to guide the various practices; when he wished to expound the Lotus Sūtra, he emitted light from between his brows, signifying that he wished to expound the true reality of the Middle Way; in this sūtra, he united the parasols and revealed the lands, signifying that he wished to expound the causes and fruits of the buddha-land. Since the occasions differ, they properly signify that the gates of teaching vary in accordance with capacity, awakening the sentiments of living beings so that all may believe and admire, and directing their devotion to its proper source; hence it is called the preface. Second, regarding the main teaching: when the four assemblies behold the auspicious signs, all rejoice, revere, and become capable of hearing the sagely intent; the Great Sage knows the proper time and establishes the teaching in accordance with capacity. When the assembly of the time hears the sūtra, all partake in the benefit of the Dharma; hence it is called the main teaching. Third, regarding dissemination: "flow" is likened to water pouring downward; "transmission" means being without obstruction or blockage. Out of great compassion, the Tathāgata expounds the Dharma impartially, not only for those of the present, but also wishing to reach far to those with affinity in the True, Semblance, and Final Dharma ages, so that all may partake in the moisture of the Dharma. Thus the Dharma water flows downward endlessly and all are nourished by this bounty; hence it is called dissemination. Now we divide it into three: first, from "Thus have I heard" through the seven-character verse, it contains both the common and specific prefaces. Because this fully establishes the occasion for the main teaching, it is called the preface section. Second, from the elder's son Ratnakūṭa inquiring about the causes and fruits of the buddha-land up through "Akṣobhya Buddha," there are eleven and a half chapters, all of which clarify the inconceivable liberation and the causes and fruits of the buddha-land; these are all teachings responding to capacity, from which those in the present received benefit, and all constitute the main teaching. Third, from "Dharma Offering" through "Entrustment," it clarifies the Heavenly Emperor taking a vow to propagate the sūtra, the Tathāgata endorsing it, and his exhorting and entrusting its dissemination to the future so that its transmission will never cease; these all belong to the dissemination.