注維摩詰經 9.268

9.268

什曰：若自有慧眼，則能玄照不待觀形。若無慧眼，則對形而隔，故問其所以，何等觀如來？復次觀佛有三種，一觀形、二觀法身、三觀性空。問言：汝三觀中作何等觀耶？下盡以性空答。此章悉用中百觀破相義，明如來性空。更無異義，故不疏問耳。肇曰：向命文殊共來見佛，雖復舉目順俗而致觀不同。如來逆覩其情，將顯其來觀之旨，以明佛事不可思議，故知而問也。生曰：維摩詰向命諸菩薩共來見佛，迹在人相佛焉。然見佛者，非謂形接得見便為見也，是以問之以明見焉。

[Kumāra]jīva says: If one naturally possesses the wisdom-eye, one can illuminate profoundly without relying on contemplating form. If one lacks the wisdom-eye, one is obstructed when confronting form; hence he asks about the reason: with what contemplation does he contemplate the Tathāgata? Furthermore, there are three ways to contemplate the Buddha: first, contemplating form; second, contemplating the dharmakāya; third, contemplating intrinsic emptiness. He asks: "Among these three contemplations, which kind of contemplation do you perform?" Below, he answers entirely in terms of intrinsic emptiness. This chapter completely uses the contemplation of the Madhyamaka-śāstra and Śata-śāstra to break down characteristics and clarify the Tathāgata's intrinsic emptiness. There is no other meaning, which is why it does not comment on the question. [Seng]zhao says: Previously he invited Mañjuśrī to come see the Buddha together; although they raised their eyes in accord with convention, the resulting contemplation was not the same. The Tathāgata anticipated his intentions and, about to reveal the purpose of his coming to observe in order to illuminate that buddha-works are inconceivable, asked knowing [the answer]. [Dao]sheng says: Vimalakīrti previously invited the bodhisattvas to come see the Buddha together, whose manifest trace was in the Buddha with human characteristics. Yet as for seeing the Buddha, it does not mean that meeting physically and seeing him constitutes seeing; therefore he questioned him to clarify seeing.