說無垢稱經疏 6.448

6.448

贊曰：下別釋也。空理義云：下觀真身。有二：初略釋、後廣釋。此略釋也。依俗化形，從於過去前際修來，往於未來後際化導，現在出世住教眾生，可有所見。真諦無形，性本空故，都無三世來往現住，如何可見？故觀如來，都無所見。《般若》又云「彼如來妙體，即導師法身，彼體不可見，彼識不能識。」應理義云：下釋，有二：初至「蕭然解脫」，明觀法身。後「證會」已下，明觀自受用身。初中有二：初略、後廣。此略也。何故觀法身都無所見？非三世故。三世攝者，可有見故。

The Commentary states: Below is the specific explanation. According to the meaning of the principle of emptiness: Below, contemplating the real body has two parts: first, a brief explanation; second, an extensive explanation. This is the brief explanation. Relying on the conventional transformation form, which has cultivated and come from the past limit, goes to the future limit to transform and guide, and appears in the world in the present to abide and teach sentient beings, there could be something seen. But the ultimate truth is formless, being inherently empty by nature; it completely lacks coming, going, or presently abiding in the three periods of time—how could it be seen? Therefore, in contemplating the Tathāgata, there is nothing at all to be seen. The Prajñāpāramitā also says: 'That wondrous essence of the Tathāgata is the dharmakāya of the Guide; that essence cannot be seen, nor can that consciousness cognize it.' According to the appropriate principle: The explanation below has two parts: first, up to 'serenely liberated', it clarifies contemplating the dharmakāya; second, from 'realizing' onward, it clarifies contemplating the svasaṃbhogakāya. Within the first there are two parts: first, brief; second, extensive. This is the brief. Why is it that in contemplating the dharmakāya there is nothing at all to be seen? Because it is not included in the three periods of time. What is subsumed under the three periods of time can be seen.