維摩經略疏垂裕記 5.81

5.81

二、約用。「自他無益無用」等者，得自有餘，何復此定？故於自無用。廢餘威儀，故於他無益。「由其無體」者，由無妙體，故無大用。荊溪云：前訶無體，正訶無用之體。今訶無用，乃成雙訶。「不思議定」下，示圓定也。文中亦先明生身得忍，次明法身。「現十界威儀」者，《大論》二十九云「聲聞入定則無說，佛在定亦能遊行。」如《密迹經》心密中說「諸佛心常在定中」，心亦應說法。當知所現十界四儀說默一一無妨。

Second, in terms of function. Regarding "without benefit and without use for oneself and others" and so on: having attained [nirvāṇa] with remainder for oneself, what further need is there for this concentration? Therefore it is without use for oneself. Abandoning the other postures, it is therefore without benefit for others. Regarding "due to its lack of substance": because it lacks the wondrous substance, it therefore lacks the great function. Jingxi says: the previous reproach against lacking substance was directly reproaching the substance that has no function; now reproaching the lack of function forms a double reproach. From "Inconceivable concentration..." onward, showing the perfect concentration. In the text, it also first clarifies obtaining forbearance in the birth-body, and next clarifies the dharmakāya. Regarding "manifesting the comportments of the ten realms": the *Mahāprajñāpāramitopadeśa*, fascicle twenty-nine, says, "When a śrāvaka enters concentration, there is no speaking; when a Buddha is in concentration, he can also walk about." As stated in the mental secret of the *Guhyakādhipati Sūtra*: "The minds of all Buddhas are constantly in concentration," yet the mind should also teach the Dharma. One should know that each of the four comportments, speaking and silence, manifested in the ten realms is without obstruction.