維摩經略疏垂裕記 2.106

2.106

二、別，二：初、事釋，二：初、釋七度，二：初、開合。「還從定慧開出」者，暹云：秖是從上念定總持開出耳。「七度」者，今經於六度上更加方便也。「從定開四」者，從念定開施、戒、忍、進也，以念定即禪度故。「慧開方便」者，以照俗智為方便，照真智即般若也。「若作」下，開六度為十度也。六度通大小，十度唯大，一往亦通藏通，以權立三智故。「開禪出力願」者，於禪度中有願智力，故開願波羅蜜。有神通力，故開力波羅蜜。根本定，守禪度。般若開出道種智及一切種智，一切智守本，受般若名。

Second, specific, in two: first, phenomenal explanation, in two: first, explaining the seven pāramitās, in two: first, unfolding and combining. Regarding "unfolded back out of concentration and wisdom," Daoxian says: It is merely unfolded out of mindfulness, concentration, and dhāraṇī above. Regarding the "seven pāramitās," the present sūtra adds skillful means on top of the six pāramitās. Regarding "from concentration unfolding four," from mindfulness and concentration it unfolds giving, morality, patience, and vigor, because mindfulness and concentration are the dhyāna pāramitā. Regarding "wisdom unfolding skillful means," illuminating conventional wisdom serves as skillful means, and illuminating true wisdom is prajñā. From "If taking" below, unfolding the six pāramitās into ten pāramitās. The six pāramitās apply to both the Great and the Small, while the ten pāramitās apply only to the Great; preliminarily, they also apply to the Tripiṭaka and Shared [teachings], because the three wisdoms are provisionally established. Regarding "unfolding dhyāna to produce power and vow," within the dhyāna pāramitā there is the power of vow-wisdom, so it unfolds the vow pāramitā; there is the power of supernatural penetration, so it unfolds the power pāramitā. Fundamental concentration maintains the dhyāna pāramitā. Prajñā unfolds knowledge of the aspects of the path and knowledge of all aspects, while knowledge of all phenomena maintains the original, receiving the name of prajñā.