維摩經略疏垂裕記 2.111

2.111

二、「問」下，簡通局。「下歎淨名」等者，即〈方便品〉初歎德云「得無生忍辯才無礙」也。問意者，此諸菩薩及以淨名俱是等覺，故知不起法忍秖是無生，非寂滅也。答中乃用通別二意，在因讓果即別意也。下歎淨名，蓋取此義。次引大經不生之言，即是無生。既名涅槃，豈非寂滅？次引今經，其意亦爾。故知無生、寂滅一體異名，故得通用。

Second, from "Question" down, distinguishing commonality and exclusivity. As for "Below it praises Jingming," etc., this refers to the beginning of the 'Expedient Means Chapter' praising his virtues, saying: "having attained the patience of non-arising, [his] eloquence was unimpeded." The intention of the question is: these bodhisattvas as well as Jingming are all at equal enlightenment; hence we know that the non-arising patience of dharmas is simply non-arising, not quiescent extinction. In the answer, both the common and distinct senses are employed: yielding the fruit while being on the causal [stage] is the distinct sense. The praise of Jingming below precisely takes this meaning. Next, citing the Great [Nirvāṇa] Sūtra's words on "non-arising," that is non-arising; since it is called nirvāṇa, how could it not be quiescent extinction? Next, citing the present sūtra, its intention is also the same. Hence we know that non-arising and quiescent extinction are one substance under different names, and therefore can be used interchangeably.