維摩經略疏垂裕記 4.145

4.145

二、立問答釋成，四：初、示分喻所憑，二：初問、二答。二、示喻體有無，二：初問、二答。三、示立喻意旨，二：初問、二答。「易解空」者，以幻等人皆知是空故，故舉幻等以。喻陰空等本空，凡夫妄執，故云難解。四、示諸喻通局，二：初問、二答。「攝大乘至八譬」者，引證幻等為別圓作譬也。暹云：彼論第六云「若實無物，云何成境界？為決此疑故，說幻事譬。若無境界，心及心法云何得生？為決此疑故，說渴鹿譬。若實無塵，愛非愛受用云何得成？為決此疑故，說夢想譬。若實無法，善惡二業愛非愛果報云何得生？為決此疑，故說影譬。若實無法，云何種種智生？為決此疑故，說光影譬。若實無法，云何種種言語起？為決此疑故，說谷響譬。若實無法，云何成緣真實法定心境界？為決此疑故，說水月譬。若實無法，云何諸菩薩故作心無顛倒心，為他作利益事於六道受生？為決此疑故，說變化譬。」

Second, establishing questions and answers to explain and complete, in four parts: first, showing that upon which the division of metaphors relies, in two parts: first, question; second, answer. Second, showing the presence or absence of the metaphor's substance, in two parts: first, question; second, answer. Third, showing the purpose of establishing the metaphors, in two parts: first, question; second, answer. Regarding "easy to understand as empty": because everyone knows that illusions and the like are empty, he raises illusions and the like as metaphors. Metaphorizing the emptiness of the aggregates, etc., as originally empty, which ordinary persons falsely cling to, he says it is difficult to understand. Fourth, showing the general and specific application of the metaphors, in two parts: first, question; second, answer. Regarding "The Mahāyānasaṃgraha up to eight metaphors": citing evidence that illusions, etc., serve as metaphors for the distinct and perfect teachings. Daoxian says, 'Fascicle 6 of that treatise states: "If there are truly no objects, how are sense-spheres established? To resolve this doubt, the metaphor of illusory affairs is spoken. If there are no sense-spheres, how can the mind and mental factors arise? To resolve this doubt, the metaphor of the thirsty deer [mirage] is spoken. If there are truly no sense-objects, how can agreeable and disagreeable enjoyments be accomplished? To resolve this doubt, the metaphor of dreams is spoken. If there are truly no dharmas, how can agreeable and disagreeable karmic retributions of good and bad karma arise? To resolve this doubt, the metaphor of shadows is spoken. If there are truly no dharmas, how does manifold wisdom arise? To resolve this doubt, the metaphor of optical reflections is spoken. If there are truly no dharmas, how do manifold utterances arise? To resolve this doubt, the metaphor of valley echoes is spoken. If there are truly no dharmas, how are the spheres of the concentrated mind that objectify true and real dharmas established? To resolve this doubt, the metaphor of the moon in the water is spoken. If there are truly no dharmas, how do bodhisattvas intentionally generate minds free of inverted views to benefit others and take birth in the six destinies? To resolve this doubt, the metaphor of magical transformations is spoken."'