維摩經略疏垂裕記 4.63

4.63

二、正明益物，二：初、分科懸判，三：初、正分科。二、「初六」下，判本迹。「此是從本垂迹」者，荊溪云：六度之名近本故也，故從本六以垂迹六。二十九句以末故也，故云是迹資財等，事是末故也。垂此末事，攝取眾生令歸於實。三、簡前義。問中，具足應云何以心密是從本垂迹、身口是因迹顯本？答「六度」等者，荊溪云：此據從理對事以問，故六度滿亦名為身。意密之處身口具足，所以六度事理名同而本迹各別。故下文云「從於本六以垂迹六」。若從事說，身口是末，元為同凡。先同後異，方示其本。

Second, directly clarifying the benefiting of beings, in two parts: first, division of headings and overarching judgment, in three: first, directly dividing the headings. Second, from "The first six" down, judging the fundamental and the trace. Regarding "This is manifesting traces from the fundamental," Jingxi says: "Because the names of the six perfections are close to the fundamental, traces of the six are manifested from the fundamental six. The twenty-nine phrases are due to being branch [matters]; therefore it says that traces such as wealth and property—phenomena—are branch [matters]. Manifesting these branch phenomena, he gathers in sentient beings and causes them to return to the real." Third, clarifying the preceding meaning. In the question, it should fully ask: "Why is the secret of mind manifesting traces from the fundamental, while body and speech reveal the fundamental through traces?" To the answer "The six perfections..." etc., Jingxi says: "This asks based on matching phenomena from the perspective of principle; thus, the fulfillment of the six perfections is also called the body. In the domain of the secret of mind, body and speech are fully present; therefore, the names of phenomena and principle in the six perfections are identical, yet fundamental and trace are distinct. Hence the text below says: 'Manifesting the trace six from the fundamental six.' If explained from the standpoint of phenomena, body and speech are branches, originally meant to adapt to ordinary mortals. First being identical and later different, he only then reveals his fundamental."