維摩經略疏垂裕記 1.70

1.70

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.