維摩經略疏垂裕記 2.119

2.119

三、總釋內外，二：初、分科。二、隨釋，三：初、釋內心無畏。「福慧能顯至淨心」者，福即解脫、慧即般若、自性即法身，以二修顯一性也。若約位分別，慧即了因位在名字，福即緣因位在觀行相似。以此二修成就，故於初住顯出本具自性。此則住前名修，登住名證。今歎補處，分證義等。然此自性清淨心即一念三千三諦也，無聞清淨便作異說。「總此權實」者，暹云：無非同體以嚴法身，故云總也。

Third, general explanation of the internal and external, which has two parts: first, dividing the sections. Second, sequential explanation, which has three parts: first, explaining fearlessness of the inner mind. As for "merit and wisdom can manifest the ultimate pure mind," merit is liberation, wisdom is prajñā, and self-nature is the dharmakāya; using the two cultivations manifests the one nature. If distinguished by stages, wisdom is the disclosing cause at the stage of name-and-words, while merit is the conditioning cause at the stages of contemplative practice and resemblance. Through the completion of these two cultivations, at the first abode they manifest the inherently possessed self-nature. Thus, prior to the abodes is called cultivation, while ascending to the abodes is called realization. Here, praising those who succeed to the Buddha's place, the meaning of partial realization is equivalent. Now, this naturally pure mind is precisely the three thousand [realms] and three truths in a single thought; upon hearing 'pure', do not make divergent interpretations. As for "uniting these provisional and real," [Dao]xian says: they are all of identical substance adorning the dharmakāya; hence it says 'uniting'.