大方廣佛華嚴經隨疏演義鈔 22.28

22.28

疏「又由前三故不住涅槃」等者，第六為無住涅槃因故。以前三是大悲饒益有情故，後三是大智斷滅諸惑故，故為無住涅槃因也。翻彼凡小之雙住也。又復三學攝於六度，故不增減。《瑜伽》四十九說「前四是戒，後二是定慧二學」故。由上七義，故立六度。此第七義，疏略不明。

As for the commentary's "furthermore, because of the first three, one does not abide in nirvāṇa," etc., this is the sixth: because they are the cause of non-abiding nirvāṇa. Because the first three are great compassion benefiting sentient beings, and the latter three are great wisdom severing all delusions, they are the causes of non-abiding nirvāṇa. This reverses the dual abiding of ordinary people and the lesser vehicle. Furthermore, the three trainings subsume the six pāramitās, hence there is no increase or decrease. The forty-ninth fascicle of the Yogācārabhūmi states that "the first four are morality, and the latter two are the two trainings of meditation and wisdom." Due to the above seven meanings, the six pāramitās are established. This seventh meaning is omitted and not clarified in the commentary.