維摩經略疏垂裕記 7.158

7.158

二、隨文釋義，二：初、九番正約智德。荊溪云：若有方便偏教至對內意根即是二者，權教初心不離情想。不知意根即是菩提，以有能對及所對故。「圓真至非智來會」者，從初發心智與理俱，由智從理因果義同，豈從智因來契理果？「而不與合」者，一者無明不盡、二者無明體如。

Second, explaining the meaning following the text, in two [parts]: First, nine rounds directly addressing the virtue of wisdom. Jingxi says: From "if there is an expedient, biased teaching [...] facing the internal mind-faculty, that is duality," the initial resolve in the provisional teachings is not free from emotional conceptualization. They do not know that the mind-faculty is itself bodhi, because of there being that which faces and that which is faced. Regarding "the perfect and true [...] is not wisdom coming to converge," from the initial resolve wisdom accompanies principle; because wisdom derives from principle, the meaning of cause and effect is identical; how could it be that the cause of wisdom comes to accord with the fruit of principle? Regarding "yet not uniting with it," first, ignorance is not exhausted; second, the substance of ignorance is suchness.