維摩經略疏垂裕記 7.60

7.60

五、簡涅槃通前。荊溪云：問亦云至此意者，既通初後，亦應具四。四中方便及以真實，有斥不斥，何不出之？答：雖有此意未見明文者，問此引佛答迦葉之文，此即是文。乃云無者，但未若《華嚴》其文分明，復是《智論》之明文也，亦曰有文故。從「若欲」去，即以義推名異義同以為答意。

Fifth, examining whether the Nirvāṇa pervades what preceded. Jingxi says: Regarding the question which also says 'reaching this intention': since it pervades the beginning and the end, it should also possess the four. Among the four, regarding expedients and reality, there are those reproached and not reproached; why is this not brought forth? The answer is: 'Although there is this intention, clear text has not been seen.' The question cites the Buddha's answer to Kāśyapa; this is precisely the text. The reason it says there is none is merely that it is not as clear as the text of the *Avataṃsaka*, which moreover is the clear text of the *Mahāprajñāpāramitopadeśa*; hence it is also said that there is a text. From 'If one wishes' onward, it infers through principle that different names have the same meaning, taking this as the intended answer.