維摩經略疏垂裕記 9.20

9.20

二、約真應明二智果，二：初、分科。二、隨釋，二：初、觀身有實疾權疾，二：初、分科。「初觀法身實疾是實智」者，荊溪云：觀法身故名為實慧，有實疾故須觀無常。故知亦約具足三惑者而修中觀，須作是觀。「次觀應身權疾」等、可知。二、隨釋，二：初、觀法身實疾。「是實智即事不實」者，荊溪云：謂無常等事即是真如，如常照事，故於實疾事中觀常法身理境，故云俱遊。「二鳥」，如前記。二、觀應身權疾。是權智。

Second, clarifying the fruit of the two wisdoms in terms of the true and response [bodies] has two [parts]: first, dividing into sections; second, explaining following [the text], which has two [parts]: first, contemplating that the body has real illness and provisional illness, which has two [parts]: first, dividing into sections—regarding "initially contemplating that the real illness of the dharmakāya is real wisdom," Jingxi says: because one contemplates the dharmakāya it is named real wisdom; because there is real illness, one must contemplate impermanence. Hence we know that it is also with respect to those who fully possess the three delusions that they cultivate the contemplation of the middle; one must engage in this contemplation. "Next contemplating the provisional illness of the response body" and so forth can be known; second, explaining following [the text], which has two [parts]: first, contemplating the real illness of the dharmakāya—regarding "being real wisdom, precisely phenomena are not real," Jingxi says: this means that phenomena such as impermanence are precisely true reality; as it constantly illuminates phenomena, therefore within the phenomena of real illness one contemplates the objective realm of principle of the eternal dharmakāya, hence it says "roaming together." "The two birds" is as noted before; second, contemplating the provisional illness of the response body, which is provisional wisdom.