大般涅槃經義記 7.288

7.288

了知緣中，先問次解。解中，先就色法明知，「不見相」者，不見青、黃、赤、白等相；「不見緣」者，不見生色之因緣也，又亦不見四大以為造色因緣；「不見體」者，不見質礙以為色體；「不見出」者，不見色法初生出也；「不見法滅」者，不見色法終盡滅也；「不見一」者，不取總相；「不見異」者，不取別相；「不見見」者，不見有人能見色也；「不見相」者，不見能見之相貌也；「不見受」者，不見有人領受色也。「何以」下釋，知法但是因緣虛集，「如色，一切亦如是」者，以色類餘一切法也。「是名」下結。

In thoroughly knowing conditions, first is a question and next the explanation. In the explanation, it first makes [this] known with respect to physical form. "Not seeing characteristics" means not seeing characteristics such as blue, yellow, red, and white. "Not seeing conditions" means not seeing the causes and conditions that produce physical form, nor seeing the four great elements as the causes and conditions making up physical form. "Not seeing substance" means not seeing tangible obstruction as the substance of physical form. "Not seeing emergence" means not seeing the initial arising and emergence of physical form. "Not seeing the cessation of dharmas" means not seeing the final extinction of physical form. "Not seeing oneness" means not grasping general characteristics. "Not seeing difference" means not grasping specific characteristics. "Not seeing the seeing" means not seeing anyone capable of seeing physical form. "Not seeing the appearance" means not seeing the appearance of what can see. "Not seeing reception" means not seeing anyone who receives physical form. From "why" onward is the explanation, knowing that dharmas are merely empty accumulations of causes and conditions. "As with physical form, all are likewise" extends physical form to all other dharmas. From "this is named" onward is the conclusion.