維摩經略疏 1.8

1.8

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.