維摩經略疏 2.150

2.150

「佛知其意」下，三、佛釋疑。文為三：一佛以日月問、二身子事答、三佛合譬解釋。初文者，日月譬於真應淨土。如日月宮眾寶所成，照四天下。彼中有諸天子，譬真應二土為萬德所成常照四土，一切眾生真應法身之所依也。又譬真緣二修，如日月相須則成就萬物、照顯一切。真緣亦爾，互相成顯。以真緣合故常自顯照四種淨土，而於盲者所不能見。為二緣集罪障，障於五眼故也。是故舉日月為喻以問身子。

From "The Buddha, knowing his thought" onward is the third [section], in which the Buddha resolves the doubt. The text has three parts: first, the Buddha questions him using the sun and the moon; second, Śāriputra replies based on facts; third, the Buddha applies the simile in explanation. As for the first part: the sun and the moon are a simile for the true and response pure lands. Just as the palaces of the sun and moon are made of various jewels and illuminate the four continents, and within them dwell devaputras, this is a simile for the two lands of the true and the response being formed by myriad virtues and constantly illuminating the four lands, serving as the basis for the true and response dharmakāyas of all beings. Furthermore, they are a simile for the two cultivations of the true and the conditional: just as the sun and moon rely on each other to bring the myriad things to completion and illuminate and reveal everything, so it is with the true and the conditional, mutually completing and revealing each other. Because the true and the conditional unite, they constantly and naturally reveal and illuminate the four kinds of pure lands, yet the blind cannot see them. This is because the two conditions accumulate sinful hindrances, obstructing the five eyes. Therefore, he raises the sun and the moon as a simile to question Śāriputra.