維摩經略疏 1.9

1.9

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.