維摩經略疏垂裕記 3.140

3.140

二、別教，二：初、對十地位。二、對十四般若。荊溪云：初釋已將諸句對地，次復更約十四般若者，對開合邊其名便故，以理合故名通初後。「故合地前」者，合三十心為三，後取等覺成四，開十地為十，故有十四。疏本作「含地前」者，字誤耳。若依十四般若，然欲解釋出其理者，即如向來消文者。是故一家釋義以義消文，必不以名而局於義，故云無往不通。故知以名拘義無處不壅。

Second, the separate teaching, in two parts: first, matching the positions of the ten stages; second, matching the fourteen prajñās. Jingxi says: The initial explanation having matched the sentences with the stages, next further explaining in terms of the fourteen prajñās is because its designations are convenient with respect to opening and combining; because principle unites them, the designation runs throughout the beginning and the end. As for "therefore combining those prior to the stages," combining the thirty minds makes three, subsequently taking equal awakening makes four, and opening the ten stages makes ten, hence there are fourteen. The Commentary text's reading "containing those prior to the stages" is merely a scribal error. If relying on the fourteen prajñās, yet wishing to explain and bring out their principle, it is just like the previous interpretation of the text. For this reason, our lineage explains the meaning by using the meaning to interpret the text, never restricting the meaning by designations; hence it is said that wherever it goes, it penetrates. Therefore we know that restricting meaning by designations leads to obstruction everywhere.