Chinese
品四依流通。但流通三时称于佛心。言法供养也。此品大泮凡有二段。第一明现在法供养。二明引住证。今第一从初始至福不可量。明今日也。故言不可思议。自在神通者明二谛之理。亡于思量。卑事无滞。言自在神通也。决定实相经典者。明第一义谛。此理分明故言决定实相典也。我解佛以下至必得不疑。明四依弟子信解。受持不疑明弟子法供养。何况如说修行以下。明四依法养。第二从引药王以下尽品。证明法供养。诸佛所说深经者。明第一义谛。幽而难测故言深经。难信难受者。此理既深。明信受者难也。理既幽深言微妙。契之者希言难见。其体激然言清净无染。此理绝想故言非思量分别所得也。二谛之理出生万善言法藏。陀罗尼者。万法无非是总。万法皆空。是为无法不摄。言陀罗尼也。印之者。世印印物以文生。此空理印物则万物空理文生。至不退转者。此理能使人得不退之解。成就六度者。明以空义故成就六度也。善分别义者。明由有空故万善各分而生。顺菩提法顺无相之解。第一义谛于俗为上以言众经之上也。由空故慈悲成。广离诸恶见也。顺因缘法者。明缘假故有无性故言顺因缘。无我无众生无寿命者。明众生空。空无相等者。明法空。能令众生坐于道场以下还明空有相成。又于诸法以下。由是法供 养但自转明利。依于义者。明四依不次。依义在前。何以而然。义便故尔。前明无生忍。是第一义。此便故先明依义也。下皆尔。 嘱累品 上依未来以弘通故言嘱累。初至而为广说。委上依以弘通。从弥勒当知以下。示上依之人未来弘通经时识其恶也。如汝所说吾助尔喜者。一明上依能离其恶。二明未来能弘通经。有二义称圣心。所以喜。于是一切菩萨以下。明下依以流通。尔时四天王以下。明四天王拥护持经人。有二义。如前佛喜也。告阿难以下。劝上四依未来弘通其经。佛告阿难通其文。已受持要者。受持二谛之要者。当何名斯经者。问其名目以受持也。 景明原年二月二十二日比丘昙兴于定州丰乐寺写讫 维摩义记 诠文始终凡有三段明义。一明序说。二明正说。三明流通说。序为兴致之由。正宗为于现在。流通为于未来。故有三焉。从始讫七言偈。此即序也。从偈后尽阿閦。即正宗也。后二品即流通也。序中有三义。一明遗教序。从品始尽俱来坐是。二明说法序。次下至献盖是。三明献供序。自下讫偈。是正宗。中有二文。一略开经宗。二广演其义。从偈后讫方便品。即开宗也。此中凡开四义。一开净土。从初讫品是。二开旧方便。从品始至以有疾是。三开新方便。次下至 此可患厌是。四开法身。次下讫品是。所以开此四者。以新旧二智明化接下流身土二果。是顺化所。克所克果尽环中接下。明慈无不被。故明四也。从弟子品讫阿问品。即第二广前四也。于中弟子菩萨二品广前旧方便。言旧者。病前时施为也。从文殊品讫菩萨行。广前新方便。言新者。托疾弘化也。从阿閦品始讫名为邪观。广前法身也。从汝于何没讫品。广前净土也。此广者更明异土也。流通中有二义。一明法供养。二明嘱累耳。维摩者人得名。不思议者法名也。言不思议者。以权道万差出群有之表。睹之则与世同流。寻之则三有分绝。故名不思议也。 现代汉语译本： 这确实是令人厌患的。这里开启了四种法身（Dharmakaya，佛的法性之身）。从‘次下讫品’开始就是如此。之所以开启这四种法身，是因为用新旧两种智慧来阐明教化，接引下流的身土二果。这是顺应教化的结果。克服所应克服的果报，最终回归圆满，接引后来者。阐明慈悲没有不被覆盖的地方，所以阐明这四种法身。从《弟子品》到《阿问品》，是第二部分，广泛阐述前面的四种法身。其中，《弟子品》和《菩萨品》广泛阐述了之前的旧方便法门。所谓‘旧’，是指在生病之前所采取的措施。从《文殊品》到《菩萨行品》，广泛阐述了之前的新方便法门。所谓‘新’，是指托病来弘扬教化。从《阿閦品》开始到‘名为邪观’，广泛阐述了之前的法身。从‘汝于何没讫品’开始，广泛阐述了之前的净土。这种广泛阐述是为了更清楚地说明不同佛土的差异。流通品中有两种含义：一是阐明法供养，二是阐明嘱托。维摩（Vimalakirti）是人的名字，‘不思议’是法的名称。所谓‘不思议’，是指以权巧方便之道，超越万千差别，超出有为之表。观察他，似乎与世俗同流合污；探寻他，则与三有（欲界、色界、无色界）截然不同。所以称为‘不思议’。
English
English version: This is indeed something to be weary of. Here, four Dharmakayas (Dharmakaya, the body of the Buddha's Dharma nature) are revealed. This is the case starting from 'Ci Xia Qi Pin'. The reason for revealing these four is to use the two wisdoms, new and old, to clarify the teachings and receive the two fruits of body and land of the lower streams. This is the result of following the teachings. Overcoming the fruits that should be overcome, ultimately returning to completeness, and receiving those who come later. Clarifying that there is no place where compassion is not covered, therefore clarifying these four Dharmakayas. From the 'Disciples Chapter' to the 'Akshobhya Chapter', is the second part, extensively elaborating on the previous four Dharmakayas. Among them, the 'Disciples Chapter' and the 'Bodhisattva Chapter' extensively elaborate on the previous old expedient methods. The so-called 'old' refers to the measures taken before the illness. From the 'Manjushri Chapter' to the 'Bodhisattva Practice Chapter', extensively elaborates on the previous new expedient methods. The so-called 'new' refers to propagating the teachings by feigning illness. Starting from the 'Akshobhya Chapter' to 'named as evil views', extensively elaborates on the previous Dharmakaya. Starting from 'Where did you disappear to', extensively elaborates on the previous Pure Land. This extensive elaboration is to more clearly explain the differences between different Buddha lands. There are two meanings in the Circulation Chapter: one is to clarify the Dharma offering, and the other is to clarify the entrustment. Vimalakirti (Vimalakirti) is the name of a person, and 'inconceivable' is the name of the Dharma. The so-called 'inconceivable' refers to using skillful means to transcend thousands of differences and go beyond the realm of conditioned existence. Observing him, he seems to be in the same stream as the world; exploring him, he is completely different from the three realms of existence (desire realm, form realm, formless realm). Therefore, it is called 'inconceivable'. --------------------------------------------------------------------------------