維摩經略疏垂裕記 8.18

8.18

二、室內說法引接攝受，二：初、對前略示，二：初、釋品題。二、明來意，二：初、示義。荊溪云：前明淨名託疾等者，即指前來兩節文也。〈方便品〉中廣為諸來問疾者說，此有二義：近為俗眾當座之益、遠為後時印定成經。即〈方便品〉初料簡文是。次〈弟子品〉初云「自念寢疾于床」等，具如前文五種利益。今欲總以前二處文而為室外。「室外彈訶」者，問：何以不云世界悉耶？答：二門各須先歡喜已方可為說。二門共有，是故不論。問：第一義理亦是共有，何以明之？答：雖即共有有入不入，而於入者故須說之。又世界一種，有則不定。若第一義，一向須有，是故須說。

Second, expounding the Dharma within the room to guide and gather them in, which has two parts: first, a brief indication in contrast to what precedes, which has two parts: first, explaining the chapter title; second, clarifying the purpose of its occurrence, which has two parts: first, indicating the meaning. Jingxi says: "What precedes clarifies Jingming's feigning illness," and so forth, refers to the previous two sections of the text. In the "Expedient Means Chapter," he broadly expounded [the Dharma] for the many who came to inquire after his illness; this has two senses: in the short term, it was for the benefit of the secular assembly present at the gathering; in the long term, it was for later times, to be certified and established as a sūtra. This is the text of the initial evaluation in the "Expedient Means Chapter." Next, the beginning of the "Disciples Chapter" states, "He reflected to himself, lying ill upon his bed," and so forth, fully possessing the five kinds of benefit as in the preceding text. Now, we wish to take the texts of the previous two places collectively as being "outside the room." As for "reproaching outside the room," it is asked: Why does it not mention the worldly [mode of] benefit (siddhānta)? The answer is: In both gateways, each requires that [beings] first be gladdened before [the Dharma] can be expounded to them. Because it is common to both gateways, it is therefore not discussed. Question: The principle of the supreme truth is also common to both; why is it clarified? Answer: Although it is common, there are those who enter and those who do not enter, and for the sake of those who enter, it must indeed be expounded. Furthermore, as for the single category of the worldly [mode], whether it exists or not is indefinite. As for the supreme truth, it must invariably exist, and is therefore necessarily expounded.