說無垢稱經疏 6.446

6.446

贊曰：下答。有三：初總標、次別釋、後結正。此初也。空理義云：釋迦之身，權形世俗，有相可見；真佛之體，諸法性空，無形無相，都不可見。今觀真佛，故言我觀都無見也。《般若經》云「若以色見我、以音聲尋我，彼生履邪路，不能當見我。」故觀如來，都無所見。應理義云：法身真理，無相無形，自受用身雖是五蘊，微細殊妙，十地菩薩尚不能知，況餘下位。體充法界，亦不可以色心形相而可取之，亦都無見，故此總答如是而觀。舊云「如自觀身實相，觀佛亦然。」實相即真如，與新稍別，唯得作法身一解。

The Commentary states: Below is the answer. It has three parts: first, a general formulation; second, a specific explanation; third, a concluding correction. This is the first. According to the meaning of the principle of emptiness: Śākyamuni's body has a provisional worldly form, with marks that can be seen; the essence of the true Buddha is that all dharmas are empty in nature, without form or mark, completely invisible. Now, contemplating the true Buddha, he therefore says: 'As I contemplate, there is nothing at all to be seen.' The Prajñāpāramitā-sūtra says: 'If one sees me by form, or seeks me by voice, that person travels a wrong path and cannot see me.' Therefore, in contemplating the Tathāgata, there is nothing at all to be seen. According to the appropriate principle: The true principle of the dharmakāya is without marks and without form. Although the svasaṃbhogakāya consists of the five aggregates, it is so subtle and extraordinary that even bodhisattvas of the tenth ground cannot know it, let alone those in lower stages. Its essence fills the dharmadhātu, nor can it be apprehended through material or mental characteristics; it too is completely invisible. Therefore, this general answer states: 'thus do I contemplate.' The old [translation] says: 'As I contemplate the true mark of my own body, so too do I contemplate the Buddha.' 'True mark' is tathatā; it differs slightly from the new [translation], and can only be interpreted as referring to the dharmakāya.