大方廣佛華嚴經隨疏演義鈔 30.24

30.24

疏「如淨名觀佛前際不來等」者，即〈見阿閦佛〉品。「佛問維摩詰：『汝欲見如來，為以何等觀如來乎？』維摩詰言：『如自觀身實相，觀佛亦然。我觀佛如來，前際不來、後際不去、今則不住，不觀色、不觀色如、不觀色性，不觀受想行識、不觀受想行識如、不觀受想行識性，非四大起，同於虛空。六入無積，眼耳鼻舌身心已過，不在三界，三垢已離順三脫門。三明與無明等，不一相不異相、不自相不他相、非無相非取相、不此岸不彼岸不中流，而化眾生。觀於寂滅而不永滅』」等。彼以觀身實相用觀如來，今但自觀，為小異耳，真實觀同。

Regarding the commentary's "Like the Vimalakīrti's contemplating the Buddha as neither coming from the past, etc.": this is the "Seeing Akṣobhya Buddha" chapter. "The Buddha asked Vimalakīrti: 'When you wish to see the Tathāgata, by what means do you contemplate the Tathāgata?' Vimalakīrti said: 'Just as I contemplate the real characteristic of my own body, I contemplate the Buddha in the same way. When I contemplate the Buddha, the Tathāgata, he does not come from the past, does not go to the future, and currently does not abide. I do not contemplate form, nor the suchness of form, nor the nature of form. I do not contemplate sensation, perception, volition, or consciousness, nor their suchness, nor their nature. He does not arise from the four great elements and is identical to empty space. The six sense-entrances have no accumulation; eyes, ears, nose, tongue, body, and mind have been transcended. He is not in the three realms, having parted from the three defilements and accorded with the three gates of liberation. The three knowledges are equal to ignorance. He is not a single characteristic and not different characteristics, not his own characteristic and not another's characteristic, neither without characteristics nor grasping characteristics, not on this shore, nor the other shore, nor in midstream—and yet he transforms sentient beings. He contemplates cessation yet is not permanently extinguished,'" and so forth. In that text, contemplating the real characteristic of one's own body is used to contemplate the Tathāgata; now it is merely self-contemplation, which is slightly different, yet the contemplation of reality is the same.