大方廣佛華嚴經隨疏演義鈔 30.33

30.33

疏「謂即前分別之器亦無所有」者，上云月之一多由器有異，佛之一多由感不同。今云心分別世間是心無所有，則分別之器亦忘也。其猶夢中見器中之月，豈唯月之不實，實亦器本自無。能現之器既無，所現之月安有？約法可思。疏「此法是佛」下，釋下半，依此見佛則如佛見。

Regarding the commentary's: "Meaning that the very vessel of discrimination mentioned before is also non-existent": above it was said that the oneness or multiplicity of the moon is due to differences in vessels, and the oneness or multiplicity of the Buddha is due to differences in resonance. Now it says that when the mind discriminates the world, this mind is non-existent; thus the discriminating vessel is also forgotten. It is like seeing the moon in a vessel in a dream: how could it be only that the moon is unreal? In truth, the vessel itself is originally non-existent. Since the vessel that can manifest it does not exist, how could the manifested moon exist? This may be contemplated in terms of phenomena. Regarding the commentary's: "This Dharma is the Buddha" onward: this explains the second half; seeing the Buddha according to this is seeing as the Buddha sees.