維摩經略疏垂裕記 5.82

5.82

二、約法心，二：初、法。「身子出真」者，出定也。以入定則冥真，故以出定名出真。「二法不得相捨」者，「相」字誤，應云「不」捨。廣本同，謂小乘凡聖二法既異，則不得不捨道法而現凡事也。「現凡事至不善事」者，荊溪云：秖是如彼凡夫有漏三業所作之事，咸是菩薩定法之外用也，故不須捨。「引物至淨土」者，故知六法但有一法，即能利生，為利生故須取淨土。具足如前二十九事。

Second, in terms of dharma and mind, which has two parts: first, dharma. Regarding "Śāriputra arising from the real": this means emerging from concentration. Because entering concentration is merging with the real, emerging from concentration is called arising from the real. Regarding "the two dharmas cannot be abandoned together": the character "mutually/together" (*xiang*) is an error; it should read "not" (*bu*) abandon. The expanded version is the same; it means that since the two dharmas of the mundane and the noble in the Hinayāna are different, one cannot avoid abandoning the path-dharma to manifest mundane matters. Regarding "manifesting mundane matters up to unwholesome matters": Jingxi says that it simply means that matters performed by the three actions with-outflows of ordinary beings are entirely the outward function of the bodhisattva's concentration dharma; hence they need not be abandoned. Regarding "leading sentient beings to the pure land": hence one knows that if one possesses even just one dharma of the six dharmas, one is able to benefit sentient beings; for the sake of benefiting sentient beings, one must take the pure land. This is complete as in the previous twenty-nine matters.