維摩義記 1.32

1.32

詮文始終凡有三段明義。一明序說。二明正說。三明流通說。序為興致之由。正宗為於現在。流通為於未來。故有三焉。從始訖七言偈。此即序也。從偈後盡阿閦。即正宗也。後二品即流通也。序中有三義。一明遺教序。從品始盡俱來坐是。二明說法序。次下至獻蓋是。三明獻供序。自下訖偈。是正宗。中有二文。一略開經宗。二廣演其義。從偈後訖方便品。即開宗也。此中凡開四義。一開淨土。從初訖品是。二開舊方便。從品始至以有疾是。三開新方便。次下至此可患厭是。四開法身。次下訖品是。所以開此四者。以新舊二智明化接下流身土二果。是順化所。剋所剋果盡環中接下。明慈無不被。故明四也。從弟子品訖阿問品。即第二廣前四也。於中弟子菩薩二品廣前舊方便。言舊者。病前時施為也。從文殊品訖菩薩行。廣前新方便。言新者。託疾弘化也。從阿閦品始訖名為邪觀。廣前法身也。從汝於何沒訖品。廣前淨土也。此廣者更明異土也。流通中有二義。一明法供養。二明囑累耳。維摩者人得名。不思議者法名也。言不思議者。以權道萬差出群有之表。覩之則與世同流。尋之則三有分絕。故名不思議也。

In interpreting the text from beginning to end, there are altogether three sections clarifying the meaning: first, clarifying the preface; second, clarifying the main discourse; third, clarifying the transmission. The preface is the reason for the arising [of the teaching]; the main discourse concerns the present; the transmission concerns the future; thus there are three. From the beginning up to the seven-character verses is the preface. From after the verses up through Akṣobhya is the main discourse. The last two chapters are the transmission. Within the preface there are three points: first, clarifying the preface on the bequeathed teachings, which is from the beginning of the chapter up through "they all came and sat down"; second, clarifying the preface on expounding the Dharma, which is from the next passage down to presenting the canopies; third, clarifying the preface on presenting offerings, which is from below up to the verses. This is the main discourse. Within it there are two textual divisions: first, briefly opening the sūtra's central doctrine; second, broadly elaborating its meaning. From after the verses through the Upāyakauśalya-parivarta is the opening of the central doctrine. Within this, altogether four meanings are opened: first, opening the pure land, which is from the beginning to the end of the chapter; second, opening the old expedients (upāya), which is from the beginning of the chapter up to "because he had an illness"; third, opening the new expedients, which is from the next passage down to "this [body] is to be loathed and reviled"; fourth, opening the dharmakāya, which is from the next passage down to the end of the chapter. Why are these four opened? Because by means of the two wisdoms, old and new, it clarifies transforming and receiving the lower stream; the two fruits, the body and the land, are the domain of following transformation. Attaining the fruits attained thoroughly within the center of the ring to receive the lower, it clarifies that loving-kindness leaves none uncovered; therefore, these four are clarified. From the Śrāvaka-parivarta through the Akṣobhya-parivarta is the second [division], broadly elaborating the previous four. Therein, the two chapters on the Śrāvaka and Bodhisattva broadly elaborate the previous old expedients; "old" refers to the actions taken before the illness. From the Mañjuśrī chapter through the Bodhisattvacaryā[-parivarta], it broadly elaborates the previous new expedients; "new" refers to using the illness as an expedient to broadly transform [others]. From the beginning of the Akṣobhya chapter through "this is called false contemplation," it broadly elaborates the previous dharmakāya. From "Where did you pass away?" through the end of the chapter, it broadly elaborates the previous pure land; this broad elaboration further clarifies a different land. Within the transmission there are two points: first, clarifying the Dharma-offering; second, the entrustment alone. "Vimalakīrti" is the name derived from the person. "Inconceivable" is the name of the Dharma. As for "inconceivable": because the myriad distinctions of the provisional path transcend the realm of all existences, when viewed, it flows along with the world; when sought out, it completely severs the three realms of existence (traidhātuka); therefore it is named "inconceivable."