維摩經略疏 1.125

1.125

「布施至具足」，二別歎智德。還從定慧開出七度。從定開四，慧開方便，故言別也。若作十度對十地者，開禪出力願，開般若出方便及智。若約教者，德約四四諦，修布施等即四教明七度也。言「無不具足」者，皆波羅蜜。波羅蜜者，翻事究竟，亦云到彼岸。布施乃至方便皆事理究竟，見檀等法界即究竟彼岸，故云無不具足。觀心七度者，一心三觀不見慳施。乃至不見巧拙，而能善巧分別慳施乃至巧拙冷然自曉，即無不具足也。

The passage from "giving" up to "complete" is second, specifically praising the virtue of wisdom. This again opens the seven perfections out from concentration and wisdom. Opening four from concentration, and opening skillful means from wisdom, is why it is called specific. If one correlates the ten perfections with the ten stages, from dhyāna one opens power and vow, and from prajñā one opens skillful means and jñāna. If considered according to the teachings, the virtues correspond to the four kinds of four truths; cultivating giving and the rest means the four teachings explain the seven perfections. "None of which are not complete" means that they are all pāramitās. Pāramitā is translated as the consummation of affairs, and also as reaching the other shore. Giving and the rest through to skillful means are all the consummation of affairs and principle; seeing giving and the others as the dharmadhātu is the ultimate other shore, hence it is said that "none of which are not complete." Regarding the seven perfections in contemplation of mind, with the three contemplations in a single mind, one sees neither stinginess nor giving, up to seeing neither skill nor clumsiness, yet one skillfully discerns stinginess and giving, up to skill and clumsiness, clearly comprehending them of oneself; this is "none of which are not complete."