維摩經略疏垂裕記 1.104

1.104

四、寂光，二：初、釋義，二：初、示寂光名義，二：初、指果略示。「極智所照」者，三品寂光此語上品，中下寂光攝在果報。二、簡小委明。「即是真寂智性」者，荊溪云：智是能照，以能釋所意欲顯同。次、「不同」去，明體異。境異智故，故云偏真。引《涅槃經》亦證同智。次、「此經」下，證同所以。指無明性而為智體，此智是境，此體方同，以無明性亦境性故。「不思議」去，結成境名，以向所釋皆通智境，故今結境還從於境。

Four, Tranquil Light, which has two parts: first, explaining the meaning, which has two parts: first, indicating the name and meaning of Tranquil Light, which has two parts: first, briefly indicating the fruit. As for "illuminated by the ultimate wisdom," among the three grades of Tranquil Light this refers to the superior grade; the middle and lower [grades of] Tranquil Light are subsumed under [the land of] Fruition-Reward. Second, distinguishing [it from] the small [vehicle] to explain in detail. As for "is precisely the nature of wisdom of true tranquility," Jingxi says: "Wisdom is that which can illuminate; by means of that which can [illuminate] explaining that which is [illuminated], the intention is to reveal identity." Next, from "unlike" onwards clarifies the difference in essence. Because the object differs from the wisdom, it is called biased truth. Citing the Mahāparinirvāṇa-sūtra also proves identity of wisdom. Next, from "this sūtra" onwards proves the reason for identity. Pointing to the nature of ignorance as the essence of wisdom: this wisdom is the object, and this essence is then identical, because the nature of ignorance is also the nature of the object. From "inconceivable" onwards concludes by forming the name of the object: because all that was explained above pertained to both wisdom and object, now concluding with the object still follows the object.