維摩經略疏 9.96

9.96

「月上」者，如月團圓於天上，分形散影於下水。此菩薩上照三諦之理圓，下應十界之心水，故名月上。「明暗為二」者，前言明無明為二，是論理以顯事。今言明暗，借事以顯理。互舉事理，赴機不同，入不二門其如一也。若言於明時無暗、暗時無明為異。今達明性暗性何別，如虛空中非明非暗。明暗約空，若無虛空無所顯晦。顯晦雖約虛空，虛空實非顯晦。顯晦不得離虛空，虛空亦不得異於顯晦。若達如虛空性，則不見明與暗異，不異故即入不二門。

Regarding 'Candrottara': Like the full moon rounded in the sky above, dividing its form and scattering its reflection in the waters below. This bodhisattva above illuminates the principle of the three truths completely, and below responds to the mind-waters of the ten realms; hence he is named Candrottara. Regarding '"Light and darkness are two":' Previously, speaking of light and ignorance as two was discussing principle to reveal phenomena. Here, speaking of light and darkness borrows phenomena to reveal principle. Alternately raising phenomena and principle addresses capacities differently, but their entry into the non-dual gate is identical. If one says that in the time of light there is no darkness, and in the time of darkness there is no light, they are different. Now, one penetrates that the nature of light and the nature of darkness—what difference is there between them? Just as in empty space, it is neither light nor dark. Light and darkness are posited in relation to space; if there were no empty space, there would be nothing revealed or obscured. Although revelation and obscurity are posited in relation to empty space, empty space is truly neither revealed nor obscured. Revelation and obscurity cannot be separated from empty space, nor can empty space be different from revelation and obscurity. If one penetrates the nature of being like empty space, one does not see light and darkness as different; because they are not different, one enters the non-dual gate.