維摩經略疏垂裕記 1.80

1.80

二、「今略」下，開章，二：「一總」下，總明佛國。荊溪云：總明者，未分四。故文中二：初、對他經述意。普集經正為今經作序，不散彼會而說此經，其猶《無量義經》為《法華》序也。彼則開為合序，此則正為依序，雖時部意殊，而序正義等。然普集等經雖無佛國之文，其實已具，其義以依正相隨故也。今經顯談但是重示前義，非謂前經秖有正報也。荊溪云：文雖未有，義已具足，今但重示其旨而已。「須廣明依」者，今經正談依果、傍論正報，捨傍取正故云依耳，下文諸品明正非一。

Second, "Now briefly..." below, setting out the sections, which has two parts: "First, generally..." below, generally clarifying the Buddha land. Jingxi says, "Clarifying generally means not yet dividing into four." Hence within the text are two parts: first, stating the intention in relation to other sūtras. The *Sūtra of Universal Assembly* directly serves as the preface to the present sūtra; without dispersing that assembly, this sūtra was preached, just as the *Sūtra of Innumerable Meanings* serves as the preface to the *Lotus Sūtra*. That one opens to form a combined preface; this one directly forms a circumstantial preface. Although the periods and divisions have different intentions, the meanings of preface and main body are equal. However, although sūtras such as the *Universal Assembly* lack the explicit text of a Buddha land, in reality it is already complete, because circumstantial and direct [rewards] accompany one another. The present sūtra's explicit discussion is merely demonstrating the former meaning again, not implying that the previous sūtra had only direct reward. Jingxi says, "Although the text was not yet present, the meaning was already complete; now it merely demonstrates its purport again." Regarding "one must broadly clarify circumstantial [reward]": the present sūtra directly discusses circumstantial fruition and secondarily addresses direct reward; setting aside the secondary to take the primary, it is therefore called circumstantial; the subsequent chapters clarify direct [reward] in more than one way.