維摩經略疏 6.16

6.16

「若彌勒至不復更滅」，二、約破斷德結釋。亦玄約三教。一破通者，涅槃眾生如既不異，二俱滅度。故淨名自釋云「諸佛知一切眾生即涅槃相，不可復滅」。眾生是本有涅槃之相，如既無滅，則無果上斷德之滅可記。二約破別教者，若眾生如即涅槃相不可滅者，無十地後心無明究竟斷德涅槃之滅。及約破執，圓教並類通可知。前教破教人行，類上可見。此釋真如不滅即無斷德，故不得受大涅槃記。

From "If Maitreya" to "not further extinguished" is the second [section], concluding the explanation in terms of refuting the virtue of severance. It also implicitly concerns the three teachings. First, refuting the Common: since the suchness of nirvāṇa and that of sentient beings are not different, both are extinguished and delivered. Hence Vimalakīrti personally explains: "All buddhas know that all sentient beings are the characteristic of nirvāṇa, which cannot be extinguished again." Sentient beings are fundamentally endowed with the characteristic of nirvāṇa; since suchness is devoid of extinction, there is no extinction of the fruition's virtue of severance that could be prophesied. Second, in terms of refuting the Distinct Teaching: if the suchness of sentient beings is the characteristic of nirvāṇa and cannot be extinguished, then there is no extinction of the ultimate virtue of severance of nirvāṇa in the final thought of the tenth bhūmi where ignorance [is severed]. As for refuting attachment, the Perfect Teaching can also be known by analogy with the Common. The refutation of the teaching, person, and practice of the former teachings can be seen by analogy with the above. This explains that if true suchness is not extinguished, there is no virtue of severance; therefore, one cannot receive the prophecy of great nirvāṇa.