維摩經略疏 3.78

3.78

問：十譬總別皆譬五陰空者，前後何以不對五陰成假名身俱約三事？答：此亦何在。佛或時說二法成身所謂名色，或說三法如今所用，或說五法即是五陰，或說六法即是六入，並出經論。離合隨緣、赴機得宜，於理無失。今用三事者，於觀門為便。

Question: If the ten similes, both generally and specifically, all serve as similes for the emptiness of the five aggregates, why do the preceding and succeeding [passages] not correspond to the five aggregates to form a provisional body, but rather both rely on the three matters? Answer: What limitation is there to this? The Buddha at times spoke of two phenomena forming the body, namely name-and-form; at times he spoke of three phenomena, as used here; at times he spoke of five phenomena, which are the five aggregates; and at times he spoke of six phenomena, which are the six sense bases. All of these come from sūtras and treatises. Separating or combining them follows conditions, and meeting the capacities [of beings] attains what is suitable, without any flaw in principle. Now, using the three matters is convenient for the approach of contemplation.