無量壽經優婆提舍願生偈註 2.121

2.121

此三句展轉相入。依何義名之為法？以清淨故。依何義名為清淨？以真實智慧無為法身故。真實智慧者，實相智慧也。實相無相，故真智無知也。無為法身者，法性身也。法性寂滅，故法身無相也。無相故能無不相，是故相好莊嚴即法身也。無知故能無不知，是故一切種智即真實智慧也。以真實而目智慧，明智慧非作非非作也；以無為而標法身，明法身非色非非色也。非於非者豈非非之能是乎？蓋無非之曰是也，自是無待復非是也，非是非非，百非之所不喻，是故言清淨句。清淨句者，謂真實智慧無為法身也。

These three phrases enter into one another turn by turn. By virtue of what meaning is it named 'Dharma'? Because of purity. By virtue of what meaning is it named 'purity'? Because of true wisdom, the unconditioned Dharma body. 'True wisdom' is the wisdom of the true mark. The true mark has no mark; therefore true wisdom has no knowing. 'The unconditioned Dharma body' is the Dharma-nature body. Dharma-nature is tranquil and extinguished; therefore the Dharma body has no mark. Because it is markless, there is nothing that it does not manifest as a mark; therefore the adornments of major and minor marks are themselves the Dharma body. Because it has no knowing, there is nothing it does not know; therefore the wisdom of all modes is itself true wisdom. By designating wisdom as 'true,' it is clarified that wisdom is neither created nor uncreated. By designating the Dharma body as 'unconditioned,' it is clarified that the Dharma body is neither form nor non-form. Can that which is negated beyond negations be affirmed by negation? What has no negation is called affirmation; yet self-affirmation has no counterpart and is in turn not affirmation. Neither affirmation nor negation, it cannot be illustrated even by a hundred negations; therefore it is called the phrase of purity. The phrase of purity refers to true wisdom, the unconditioned Dharma body.