維摩經略疏垂裕記 6.94

6.94

二、辭不堪，二：初、分科。二、隨釋，四：初、奉辭不堪。二、述不堪之由，二：初、敘意分科。二、「憶念」下，隨文正釋，二：初、佛略說法要，二：初、總舉經。二、「一佛」下，別解釋，二：初、略說，二：初、正解，二：初、列句釋相，二：初、列句。二、「如總」下，釋相。荊溪云：總相說苦諦即名略，不多解釋即義略。但云有身皆苦無可愛樂，即義略也。名廣義廣，準說可知。若爾，至第二義方稱經文。經自列五不多解釋，準列五名亦可名為名廣義略，故使旃延廣敷演之。今所訶用不訶義廣，但訶用小不應機宜。然經俱云說於法要，即名略也。略名之下言於大小，旃延不達以小演之。

Second, declining as unfit, which has two parts: first, dividing the sections; second, explaining sequentially, which has four parts: first, respectfully declining as unfit; second, recounting the reasons for being unfit, which has two parts: first, stating the intention and dividing the sections; second, from "I remember" onward, directly explaining following the text, which has two parts: first, the Buddha briefly expounding the essentials of the Dharma, which has two parts: first, generally citing the sūtra; second, from "One Buddha" onward, explaining distinctively, which has two parts: first, the brief exposition, which has two parts: first, directly explaining, which has two parts: first, listing the phrases and explaining their characteristics, which has two parts: first, listing the phrases; second, from "Such as generally" onward, explaining their characteristics. Jingxi says: "Explaining the truth of suffering generally in its common aspect is called brief in name; not explaining it at length is brief in meaning. Merely stating that 'all embodied existence is suffering, with nothing to be cherished or enjoyed' is brief in meaning. That both name and meaning are extensive can be known by parity of reasoning. If so, only when reaching the second meaning does it accord with the sūtra text. The sūtra itself lists five without explaining them at length; by standard, listing the five names may also be called extensive in name and brief in meaning, which prompted Kātyāyana to expound them extensively. What is now reproached is the application, not the extensive meaning: it merely reproaches applying the Hinayāna, which did not accord with the capacities. However, the sūtra in both cases says 'expounded the essentials of the Dharma,' which is brief in name. Under the brief name, it addresses the Mahāyāna and the Hinayāna; Kātyāyana, failing to comprehend, expounded it in terms of the Hinayāna."