維摩經略疏垂裕記 9.73

9.73

二、約第五。大等五譬觀眾生真諦。「無有定性」者，荊溪云：隨彼諸譬，若空假中假名宛然，故云不妨。「如龜毛」等者，雖喻毛角，不同三藏但破我人，且譬毛角。其實毛角須於幻處以見空空，故下中空亦非餘境。若不了者，逐語流移，失三諦空，將何合譬？「無此道理」者，經有定數，大唯有四乃至界唯十八。若言第五、十九，如云龜有毛、兔有角也，此定無故。

Second, on contemplating the true truth of sentient beings based on the five similes such as the fifth element: Regarding "Deceased of fixed nature," Jingxi says: according to those various similes, whether empty, provisional, or middle, the provisional names are intact; hence it says "does not prevent." Regarding "Like the hair of a tortoise" and so forth: although illustrating hair and horns, unlike the Tripiṭaka [teaching] which only refutes self and person, it temporarily illustrates hair and horns. In reality, hair and horns must be seen at the locus of illusion as emptiness of emptiness; hence the emptiness of the middle below is also no other object. If one does not comprehend this, drifting along with the words, one loses the emptiness of the three truths; with what could one match the simile? Regarding "There is no such principle": the sūtras have fixed numbers; the elements are only four, up to the realms being only eighteen. If one speaks of a fifth or a nineteenth, it is like saying a tortoise has hair or a hare has horns, because these are definitively non-existent.