維摩經略疏垂裕記 4.158

4.158

Fourth, examining water. Regarding "if water arrives, you are also thus," this adduces water as an analogy to challenge the existence of a soul. From "if you say a person can be compassionate" downward, following things to know that there is a soul: water is insentient yet able to moisten downwards; moistening downwards according to the vessel, how does it differ from compassionate thought? Conforming to the square or round shape of the vessel, how does it differ from following things? If a person has a soul, water should also have one; if water is said to lack one, a person should also lack one. Hence it says, "You are also like this." Examining water through the four propositions means that asserting existence, asserting non-existence, asserting both, and negating both are all notions of abiding; only when the four attachments do not arise is it called non-abiding. These passages examining the four great elements all cite the Qing Guanyin jing; in that sūtra Śāriputra expounds to Upasena that the four great elements lack a master and both enter into the limits of true reality. That [sūtra] also belongs to the Mahāyāna, sharing the same intention as this. The extensive explanation of that sūtra's refutation of the four great elements is as found under the 'Self-willed [Samādhi]' in the Mohe zhiguan.