說無垢稱經疏 6.450

6.450

贊曰：空理義云，下廣釋觀真身，永離一切世俗眾相，雖有種種文句不同，意論真身離眾相也。雜蘊性空，然非一向，故觀蘊外真性非識。應理義云：下廣法身，文合有六：一離五蘊相、二異三有身、三順出世道、四遣法非法、五同真超俗、六離繫解脫。此初文也。五蘊真如是佛法身，故觀蘊如非即五蘊。故《般若》云「以色見我、音聲求我，是行邪道，不見如來。」如來妙體即法身佛，體不可見、識不能知。然《涅槃》等云「捨無常色，獲得常色，受想行識，亦復如是」者，是報身佛，故不相違。舊經云「不觀色、不觀色如、不觀色性」者，依空理義云：聲謂有相，如謂空相，性謂因緣，色屬因緣，都無自性。依應理義云：聲謂依他，如謂圓成，性謂所執。此三依詮，法身廢詮，故皆不觀。雖作此解違新翻文，義可同也。

The Commentary states: According to the meaning of the principle of emptiness, below is the extensive explanation of contemplating the real body, eternally separated from all conventional characteristics. Although there are various different phrases, the intention is to discuss the real body being free from all characteristics. The mixed aggregates are empty by nature, yet not exclusively so; hence contemplating beyond the aggregates, the true nature is not consciousness. According to the appropriate principle: Below, the extensive explanation of the dharmakāya contains six points in all: 1. freedom from the marks of the five aggregates; 2. difference from the bodies of the three realms of existence; 3. accordance with the supramundane path; 4. disposal of dharma and non-dharma; 5. identity with the real and transcendence of the conventional; 6. liberation from fetters. This is the first point. The tathatā of the five aggregates is the Buddha's dharmakāya; therefore, contemplating the tathatā of the aggregates means it is not identical to the five aggregates themselves. Hence the Prajñāpāramitā says: 'To see me by form, or seek me by sound, is to practice a wrong path; one does not see the Tathāgata.' The wondrous essence of the Tathāgata is the dharmakāya Buddha; the essence cannot be seen, and consciousness cannot know it. However, when the Mahāparinirvāṇa-sūtra and others state: 'Abandoning impermanent form, one attains permanent form; feeling, conception, formations, and consciousness are likewise,' this refers to the saṃbhogakāya Buddha, so there is no contradiction. In the old sūtra it says: 'Not contemplating form, not contemplating the tathatā of form, not contemplating the nature of form.' According to the meaning of the principle of emptiness: 'sound' (name) refers to having marks; 'tathatā' refers to the mark of emptiness; 'nature' refers to causes and conditions; form belongs to causes and conditions and completely lacks intrinsic nature. According to the appropriate principle: 'name' refers to dependent nature (paratantra); 'tathatā' refers to perfected nature (pariniṣpanna); 'nature' refers to imagined nature (parikalpita). These three rely on designation, whereas the dharmakāya discards designation; therefore, none of them are contemplated. Although this interpretation differs from the newly translated text, the meaning can be agreed upon.