維摩經略疏垂裕記 1.69

1.69

二、今家科判，二：初述意開章，二：初、述意，二：初、對古斥非；二、「今尋」下，依今顯是。「傍經開科」等者，荊溪云：意欲俱異二師故也。傍經故異諸禪師，不執故異諸法師。「夫說至備矣」者，五時不同，逗機差別，故曰「殊源」。源即水之濫觴，用譬契機之始。雖五時不等，無失機之辜，故得善始令終。具有三意；序既元序於正，流通通於正宗，三不可虧，故云備矣。

Second, our school's sectional analysis, which has two parts: first, stating the intention and setting out the sections, which has two parts: first, stating the intention, which has two parts: first, refuting errors against the ancients; second, "Now investigating..." below, showing what is correct according to the present [interpretation]. Regarding "opening sections following the sūtra" and so on, Jingxi says: "The intent is to differ from both of the two masters. Following the sūtra, it differs from the various Chan masters; not clinging, it differs from the various Dharma masters." Regarding "Now, preaching... is complete": the five periods are not the same, and the matching of capacities differs; hence it is called "different springs". A "spring" is the very start of a stream, used as a metaphor for the beginning of matching capacities. Although the five periods are not equal, none fails in the matching of capacities; hence it has a good beginning and a fine end. It possesses three meanings: the preface originally serves as preface to the main body, and the transmission transmits the main teaching; none of the three may be lacking, hence it is said to be "complete".