維摩經略疏垂裕記 7.190

7.190

二、「持義」下，別釋，二：初、標列五名。二、「四教」下，約教釋義，二：初、簡偏取圓。二、「一遮」下，依圓釋義，二：初、歷解五名。二、「菩薩」下，結成圓具，二：初、明初後圓具。二、「持世」下，結施權益物，二：初、正明施益。二、「開即」下，結示顯位。暹云：總別不二者，秖是亦總亦別。善德即是非總非別，皆在初心故也。

Second, from "the meaning of upholding" downward, the specific explanation, in two parts: first, indicating and listing the five names; second, from "the four teachings" downward, explaining the meaning according to the teachings, in two parts: first, selecting the perfect while setting aside the biased; second, from "first, obstructing" downward, explaining the meaning according to the perfect [teaching], in two parts: first, successively explaining the five names; second, from "the bodhisattva" downward, concluding with the perfect endowment, in two parts: first, clarifying that the beginning and end are perfectly endowed; second, from "Jagatdhara" downward, concluding with the bestowing of provisional [expedients] to benefit sentient beings, in two parts: first, directly clarifying the bestowal of benefit; second, from "opening is identical to" downward, concluding by demonstrating the revealed status. [Dao]xian says: "The non-duality of the general and specific is simply that it is both general and specific. The [Bodhisattva] Śantideva is neither general nor specific, because both are present at the initial mind."