維摩經略疏垂裕記 9.72

9.72

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.