金剛般若論會釋 3.35

3.35

此論正解經中，先、釋偈；次、「若爾，如來若」下，釋偈；後、經文兩偈為二，解初偈中，上半顯如何不應見，下半顯不可見故。今言「若以色見我」者，此舉凡夫、二乘以相好色身相觀佛；「以音聲求我」者，此舉凡夫、二乘以佛色身八種妙聲及六十種莊嚴音聲相觀佛。諸佛四蘊，凡夫、二乘不能知見故，佛但示色、聲二相，令彼見聞作入道因緣，凡夫、二乘及小菩薩多取諸佛妙色、聲相以觀於佛，由此相轉，不能得見無相法身故，佛破彼取色、聲相，令觀諸佛真如法身。何故初解名如何不應見者，言如彼所取色、聲相，但見色、聲虛妄相，不應以此覺見佛真如法身，何故取佛色、聲相，不見佛法身故。下半明不可見故，言取相心不可見佛無相法身。何故不可見？論云，「諸見世諦故」。法身是第一義，唯出世無分別智始能證會，非見色聞聲等世諦法見所知境界故。

In this treatise's direct explanation of the sūtra: first it explains the verse; next, from 'If so, then the Tathāgata…' onward, it explains the verse; later, the two verses of the sūtra text form two sections. In explaining the first verse: the first half reveals how one should not view [him], and the second half reveals why he cannot be seen. Now, in saying 'If one sees me by form': this adduces the ordinary persons and followers of the two vehicles contemplating the Buddha by the marks of his form-body with marks and secondary signs. 'Or seeks me by sound': this adduces the ordinary persons and followers of the two vehicles contemplating the Buddha by the marks of the eight kinds of wonderful sounds and sixty kinds of ornamental voices of the Buddha's form-body. Because ordinary persons and followers of the two vehicles cannot know or see the Buddhas' four aggregates, the Buddha merely displays the two marks of form and sound to cause them to see and hear them as a cause and condition for entering the Path. Ordinary persons, followers of the two vehicles, and minor bodhisattvas mostly grasp the wondrous marks of form and sound of the Buddhas to contemplate the Buddha; because of turning toward these marks, they are unable to see the markless dharmakāya. Therefore the Buddha refutes their grasping of marks of form and sound, causing them to contemplate the tathatā-dharmakāya of the Buddhas. Why is the initial explanation called 'how one should not view'? It means: like those marks of form and sound they grasp, they merely see the illusory marks of form and sound, and one should not by this awaken to and see the Buddha's tathatā-dharmakāya. Why? Because grasping the Buddha's marks of form and sound does not see the Buddha's dharmakāya. The second half clarifies why he cannot be seen, saying that a mind that grasps marks cannot see the Buddha's markless dharmakāya. Why is he impossible to see? The treatise states: 'Because all views pertain to worldly truth.' The dharmakāya is the ultimate truth, which only supramundane non-conceptual wisdom can directly realize and meet; it is not an object known by the worldly-truth views of seeing form, hearing sound, and the like.