維摩經略疏垂裕記 5.11

5.11

七、道品。八、止觀。「緣理」等者，荊溪云：止觀是能緣，事理是所緣，具如《止觀》所明正助。即是諸教止觀不同，止觀既殊，事理亦別。總而論之，唯實名理，權皆屬事。「證佛身定慧之果」者，即是果地報應二身，亦寂照也，亦二德也，亦二智也，亦二嚴也。不二而二，以分四教報應等別。

Seventh, the factors of enlightenment. Eighth, cessation and contemplation. Regarding "taking principle as object, etc.," Jingxi says: cessation and contemplation are that which cognizes, while phenomena and principle are the objects cognized, fully as the primary and auxiliary explained in the Great Cessation and Contemplation (*Zhiguan*). These are the differences in cessation and contemplation among the various teachings; since cessation and contemplation differ, phenomena and principle are also distinct. Speaking generally, only the true is named principle, while the provisional all belongs to phenomena. Regarding "realizing the fruition of concentration and wisdom of the Buddha body," these are precisely the reward and response bodies on the ground of fruition, and also stillness and illumination, the two virtues, the two wisdoms, and the two adornments. Being two while not two, they distinguish the differences in reward and response among the four teachings.