維摩經略疏 7.73

7.73

From "Furthermore, contemplating the body" onward is, second, discerning the two wisdoms in terms of the real and responsive. The text has two parts: 1. Contemplating that the body has a real illness and a conventional illness to clarify the two wisdoms; 2. Contemplating that the body's illness is neither separate nor extinct to clarify the two wisdoms. The first text also has two parts: first, contemplating the real illness of the dharmakāya is real wisdom; next, contemplating the conventional illness of the responsive body is conventional wisdom. Why? Illumination of the real and conventional objects receives names according to the objects. As for the first text, "Furthermore, contemplating the body as impermanent, suffering, empty, and without self is called wisdom": one who performs this contemplation clarifies real wisdom as before. Contemplating the principle of the dharmakāya, the calm and tranquil real object, is taken as real wisdom. Now, the diseased bodhisattva's dharmakāya still has causal illness and fruitional illness; these impermanences and so forth are phenomenal non-realities, which are precisely the Dharma-nature, constituting real wisdom. Because the bodhisattva has not yet realized the ultimate fruit, the dharmakāya on the causal stage has the permanent and the impermanent; the meaning of the two birds flying together lies here.