維摩經略疏垂裕記 9.72

9.72

二、餘九譬，二：初、標。二、「如水」下，釋，二：初、釋隨理。「菩薩自知」等者，荊溪云：此通相空，不關二乘，一切皆應云是菩薩。非但此中，此中且取異體為譬，故以天月譬於無明。若論正意，正取觀時，於法性處而觀眾生，即見眾生遍於法性，亦見法性全是眾生，故水中月本自無月。今不除之，意令即於眾生而見法性。此下三譬，意亦不同，但熱焰二法稍似不即。今亦於熱而觀於焰，全熱是焰。「攝大乘八譬依梨耶」者，論既譬別，方等意同。然欲通圓，亦何所隔？八譬名義，如前記。二、釋隨情。

Second, the other nine similes have two parts: first, indicating them; second, under "Like the moon in water," explaining them, which has two parts: first, explaining accordance with principle. Regarding "The bodhisattva knows of himself" and so on, Jingxi says: This common-aspect emptiness does not concern the two vehicles; all should be said to be the bodhisattva. Not only here; here it provisionally takes a different substance as a simile, and so takes the moon in the sky to illustrate ignorance. If one discusses the primary meaning: when properly engaging in contemplation, contemplating sentient beings at the locus of dharmatā, one directly sees that sentient beings pervade dharmatā and also sees that dharmatā is entirely sentient beings; hence the moon in water is fundamentally devoid of a moon. Now it is not eliminated, the intention being to cause one to see dharmatā directly in sentient beings. The three similes below also have different intentions, but the two dharmas of heat and mirage appear somewhat not non-dual. Now one also contemplates the mirage in the heat; the heat is entirely the mirage. Regarding "The eight similes in the Mahāyānasaṃgraha are based on the ālaya": although the treatise's similes are distinct, the intention of the Vaipulya is identical. Yet if one wishes to harmonize them with the perfect [teaching], what obstruction could there be? The names and meanings of the eight similes are as recorded previously. Second, explaining accordance with sentiments.