金剛般若經疏論纂要 1.89

1.89

Not only is the Buddha-body markless, but all conditioned marks—common and noble, container world and sentient beings—are entirely illusory, because they are transformed and manifested from false thoughts. False thoughts are fundamentally empty; how could what is transformed [by them] be real? Therefore the Awakening of Faith says: 'All realms have differences only relying on false thoughts; if separated from thoughts of the mind, there are no marks of any realms at all. "If one sees that all marks..." and so forth prevents contemplating emptiness apart from form.' Fearing that upon hearing marks are illusory one would separately seek a markless Buddha-body, it says 'marks being non-marks is itself the Tathāgata'; not only is the mark of the Buddha's nirmāṇakāya the Tathāgata, but all marks seen being markless is itself the Tathāgata. Therefore the Awakening of Faith says: 'The meaning of awakening is that the essence of mind is free from thought. That which is free from the marks of thought is equal to the realm of empty space; this is the Tathāgata's equal dharmakāya.' Sengzhao says: 'When practice matches and understanding penetrates, that is seeing the Buddha.' The verse says: '"Free from those is the Tathāgata" means being free from those three marks is the dharmakāya Tathāgata.' Asaṅga, however, merely separates the physical body from the imagined nature (parikalpita); not grasping at bodily marks is the true physical body. Hence that treatise says: 'This is to reveal the Tathāgata's physical body.' Furthermore, this corresponds to the third abiding place of desiring to attain the physical body.