維摩經略疏垂裕記 9.74

9.74

三、約如無色界等譬眾生中諦，二：初標。「簡非有非無」者，凡小謂無色，無色故非有。佛菩薩見無色有色，故非無。所以無色界色，可譬中道雙非二邊。下十四譬，例說可見。「不如如幻」等者，幻人水月等雖並虛假，而不妨有色像可見，故不同第五大等究竟是無，故所以分譬真俗。今十五譬並異前二，故屬中道。

Third, contemplating the middle truth of sentient beings based on similes such as the formless realm has two parts: first, indicating them. Regarding "Distinguishing non-existence and non-non-existence": ordinary persons and the lesser [vehicle] maintain there is no form; because there is no form, it is non-existent. Buddhas and bodhisattvas see that the formless has form, hence it is not non-existent. Therefore, form in the formless realm can illustrate the middle way's double negation of the two extremes. The fourteen similes below can be seen by analogy. Regarding "Unlike being like an illusion" and so forth: although an illusory person, the moon in water, and so forth are all unreal and provisional, they do not prevent having visible forms and appearances; hence they differ from the fifth element and so forth which are utterly non-existent. This is why the similes were divided into the true and the conventional. The fifteen similes now are all different from the previous two, and thus belong to the middle way.