[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 3.37 # 金剛般若論會釋 3.37 金剛般若論會釋 3.37 - **Language:** Classical Chinese ### [3.37](https://indike.org/pramana/in.bauddha.taisho.1816.3.37) 次解第二偈，顯示如彼不應見及不可見因緣。上半是初分，顯如彼不應見，言如彼如來法身、如來妙體，不應以凡夫、二乘取相麁識所見，故言「彼如來妙體，即法身諸佛」。唐本文別，什本闕此後偈，真諦及此論初句皆云，「以法應見佛」，此順西方倒語；若順此方語，「應以法見佛」。論釋法者，真如義也。何故但教以真如法觀佛故，次經云「導師法為身」，言佛導師唯法為身故，但應以真如法觀佛。人惑生疑：「佛現有妙色、妙聲相，何故不許以色、聲相觀佛？」故論釋云，以如緣故出生諸佛淨身，此不可見，但應見法，言但由觀色、聲如故，出生佛果妙色妙聲。故《大品經》，諸佛語薩提陀波倫言，我等無所念中住，謂是金色身大光明三十二相等，此是法身末事故不可見，但應觀佛真如法身。法身非取相心所見，故論名如彼不應見。次釋不可見因緣，即下二句「法體不可見」，顯佛法身非凡夫、二乘麁識所緣，「彼識不能知」，顯凡夫、二乘麁識非見法身因故，此兩句名不見因緣。論重釋云，「復何因緣故不可見」等者，文易解也。「非見實不能知故」，若不證見實際，必不知也。世親論云，「唯見色聞聲，是人不知佛，以真如法身，非是識境故」，釋意可知耳。 > Next, explaining the second verse, it reveals the causes and conditions for how he should not be viewed and why he cannot be seen. The first half is the initial part, revealing how he should not be viewed, meaning that the Tathāgata's dharmakāya and the Tathāgata's wondrous essence should not be seen by the coarse consciousness of ordinary persons and the two vehicles that grasps marks; hence it says, 'That wondrous essence of the Tathāgata / is the dharmakāya of the Buddhas.' The Tang translation text differs, and Kumārajīva's version lacks this latter verse. In both Paramārtha's version and this treatise, the first line states, 'By the Dharma one should see the Buddha,' which accords with Western inverted phrasing; if it followed the phrasing of this land, it would be 'One should see the Buddha by the Dharma.' The treatise explains that 'Dharma' has the meaning of tathatā. Why does it only teach contemplating the Buddha by the dharma of tathatā? Because the sūtra next says, 'The Guide has the Dharma as his body,' meaning that because the Buddha Guide has solely the Dharma as his body, one should only contemplate the Buddha by the dharma of tathatā. People become confused and give rise to doubt: 'The Buddha presently has wondrous marks of form and wondrous sounds; why is it not permitted to contemplate the Buddha by the marks of form and sound?' Therefore the treatise explains: because of taking suchness as condition, the pure bodies of the Buddhas are produced; this cannot be seen, and one should only see the Dharma. This means that solely by contemplating the suchness of form and sound are the wondrous form and wondrous sound of the Buddha fruit produced. Therefore, in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the Buddhas say to Sadāprarudita: 'We abide in the state of non-mindfulness,' which refers to the golden body, great radiance, thirty-two marks, and so forth; these are secondary matters of the dharmakāya and therefore cannot be seen; one should only contemplate the Buddha's tathatā-dharmakāya. The dharmakāya is not seen by a mind that grasps marks; hence the treatise calls it 'how he should not be viewed'. Next, explaining the causes and conditions why he cannot be seen, which are the bottom two lines: 'The essence of the Dharma cannot be seen' reveals that the Buddha's dharmakāya is not an object of the coarse consciousness of ordinary persons and the two vehicles; 'that consciousness cannot know it' reveals that the coarse consciousness of ordinary persons and the two vehicles is not the cause for seeing the dharmakāya; thus these two lines are named 'the causes and conditions for not seeing'. The treatise re-explains: 'For what cause and condition is it impossible to see?', etc., and the text is easy to understand. 'Because without seeing the reality limit one definitely cannot know it': if one does not realize and see the reality limit, one definitely does not know it. Vasubandhu's treatise says: 'Only seeing form and hearing sound, / that person does not know the Buddha; / because the tathatā-dharmakāya / is not an object of consciousness.' The meaning of the explanation can be understood from this. > — English (machine translation) (machine translation) - [Previous: 3.36](https://indike.org/pramana/in.bauddha.taisho.1816.3.36) - [Next: 3.38](https://indike.org/pramana/in.bauddha.taisho.1816.3.38) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1816.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.3.37) — English, machine translation ## Linked texts (4) - [金剛般若經疏論纂要](https://indike.org/pramana/in.bauddha.taisho.1701.2.215) — Classical Chinese - [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735.2.200) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.2.169) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.3.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.37](https://indike.org/pramana/in.bauddha.taisho.1816.3.37) · Pramāṇa