維摩經略疏垂裕記 1.70

1.70

二、「今約」下，開章，二：「一正」下，依章示義，三：初、正開經，二：初、通示諸經三段。古來直釋經文曾無章節，分經三段始乎道安，後世遵行因以成則。「如欲」下，凡引三經云由藉相，皆假藉現瑞而得說法也。「雜色之光」者，光表般若照了，雜表眾行差別。以智導行，咸會一如，如光唯照。以行隨智，眾行既別，智亦如之，如光雜色。荊溪云：般若照也，故光表之，所以彼經數數放光，如《法華》中，放光表中，故《法華經》三段俱中。如《涅槃經》常，放光表常，三亦並常。故知，今經現國表國，三俱佛國。深會斯旨，眾教炳然。若爾，《法華》何故不以中為宗耶？答：取理同邊無非一乘，故曰序也者。然別序有二：現瑞、敘述。若論由藉唯在現瑞，敘述秖是述前現瑞及近遠二由而已。又有經或無敘述。故今通示序義，唯在現瑞。「堪聞聖旨」者，荊溪云故知由現瑞故動物機緣，發起之名良有以也。亦如斥小訶大事在往時，雖非瑞相亦表今經，吉兆預彰助成今事。義既輔正，理合先陳。「無壅無滯」者，荊溪云：滯隔內法、壅遮外事，流至像末莫不霑濡，故無壅隔，悉如來力。言「正像」者，諸佛滅後，法有三時。今茲釋迦正法、像法各一千載，末法萬年。理教行果四皆備足，如佛在世，故名正法。雖有上三，全無果證，故名像法。像者似也，似於正故。修行既寡理教僅存，法已微末，故名末法。「斯澤」者，澤，潤也。

Second, "Now regarding..." below, setting out the sections, which has two parts: "First, properly..." below, showing the meanings according to the sections, which has three parts: first, properly opening the sūtra, which has two parts: first, generally showing the three sections of various sūtras. In ancient times, texts were directly explained without chapters and sections; dividing a sūtra into three sections began with Dao'an, and later generations followed it, thereby making it a standard rule. "As when wanting to..." below: whenever citing three sūtras regarding the marks of occasion, all rely upon manifesting auspicious omens to preach the Dharma. Regarding "light of variegated colours": light represents the illuminating understanding of prajñā, and variegated represents the differences among the various practices. Guiding practice with wisdom, all converges into one suchness, just as light only illuminates. Following wisdom with practice, since the various practices differ, wisdom is also like this, just as light has variegated colours. Jingxi says: "Prajñā is illumination, hence light represents it; therefore that sūtra frequently emits light. As in the *Lotus Sūtra*, emitting light represents the middle [way]; hence the three sections of the *Lotus Sūtra* are all the middle. As in the *Nirvāṇa Sūtra*, which is eternal, emitting light represents the eternal, and the three are also all the eternal. Hence one knows that this sūtra's manifestation of the [Buddha] land represents the land, and all three are the Buddha land. Deeply understanding this purport, all teachings become brilliantly clear." If so, why does the *Lotus Sūtra* not take the middle as its essential teaching? Answer: Taking the side where the principle is identical, there is nothing that is not the One Vehicle; hence it is called the preface. However, the specific preface has two aspects: manifesting omens and narration. If discussing the occasion, it lies solely in manifesting omens; narration is merely narrating the preceding manifesting of omens and the two occasions, proximate and remote. Furthermore, some sūtras may lack a narration. Hence now generally showing the meaning of the preface, it lies solely in manifesting omens. Regarding "capable of hearing the sagely intention": Jingxi says, "Hence one knows that by manifesting omens, the faculties and conditions of beings are moved; the name 'originating' indeed has good reason." It is also like reproaching the small and chastising the great, which took place in the past: although not an auspicious mark, it also represents the present sūtra, an auspicious omen displayed in advance to help accomplish the present matter. Since the meaning assists the main body, in principle it should be set forth first. Regarding "without obstruction and without hindrance": Jingxi says, "Hindrance blocks internal phenomena; obstruction impedes external affairs. Flowing down to the semblance and final [ages], none are not moistened; hence there is no obstruction or barrier, all through the Tathāgata's power." Regarding "the correct and the semblance": after the Nirvāṇa of the Buddhas, the Dharma has three periods. In the case of Śākyamuni now, the correct Dharma and the semblance Dharma each last one thousand years, and the final Dharma lasts ten thousand years. The four—principle, teaching, practice, and fruition—are all fully complete, just as when the Buddha was in the world; hence it is called the correct Dharma. Although having the former three, there is entirely no realization of fruition; hence it is called the semblance Dharma. "Semblance" means resembling, because it resembles the correct. Practice having diminished and principle and teaching barely surviving, the Dharma has already become tenuous and final; hence it is called the final Dharma. Regarding "this moisture": "moisture" means moistening.