維摩經略疏 6.14

6.14

「若彌勒」下，四雙結釋。文為二：一約破智德釋、二約破斷德釋。初文者，亦玄約三教智德以釋。一約通教釋者，菩提對眾生煩惱，眾生煩惱如、菩提如不二不異。若彌勒得三菩提者，一切眾生皆亦應得。是中淨名自釋「一切眾生即菩提相」。眾生既是菩提之相，如無自生，不得更有果上智滿菩提可記。二約別釋者，一往同通，見中為異。三約圓釋者，眾生煩惱有智慧相，如人面有福德之相，此菩提相即如如相、即智慧相。眾生彌勒皆有此相，佛觀二如皆應受記。雖兼前兩教，經意在圓。

From "If Maitreya" down is the fourth [section], double concluding explanation. The text has two parts: first, explanation in terms of refuting the virtue of wisdom; second, explanation in terms of refuting the virtue of severance. As for the first passage, it also implicitly explains in terms of the virtue of wisdom of the three teachings. First, explaining in terms of the Common Teaching: bodhi is paired with the afflictions of sentient beings; the suchness of sentient beings' afflictions and the suchness of bodhi are neither two nor different. If Maitreya attains sambodhi, all sentient beings should also attain it. Herein Vimalakīrti personally explains: "All sentient beings are the characteristic of bodhi." Since sentient beings are already the characteristic of bodhi, and suchness is devoid of self-production, there cannot further be the prophecy of the fruition of wisdom perfected as bodhi. Second, explaining in terms of the Distinct: provisionally it is the same as the Common, differing in seeing the middle. Third, explaining in terms of the Perfect: the afflictions of sentient beings have the characteristic of wisdom, like a person's face having the characteristic of merit; this characteristic of bodhi is the characteristic of suchness, the characteristic of wisdom. Both sentient beings and Maitreya have this characteristic; when the Buddha contemplates the two suchnesses, both should receive prophecy. Although incorporating the previous two teachings, the intent of the sūtra rests on the Perfect.