宗鏡錄 51.69

51.69

答。若望言陳有法自相。立敵共許色。故著極成。若相分色。是大乘意許。何關言陳自相。寧有不極成乎。諸鈔皆云不得分開者。非也。若爾。小乘執佛有漏色。大乘佛無漏色等。在於前陳。若不分開。應名極成色耶。彼既不爾。此云何然。

Answer: If one looks at the explicit self-characteristic of the subject, it is form mutually accepted by both proponent and opponent; hence "universally recognized" is added. As for the nimittabhāga-form, it is the Mahāyāna's implicit acceptance; what does it have to do with the explicit self-characteristic? How could it be un-universally-recognized? What all the commentaries say—that it cannot be separated—is incorrect. If that were so, when the Hīnayāna holds to the defiled form of the Buddha and the Mahāyāna holds to the undefiled form of the Buddha, etc., placed in the subject, if they were not separated, should they be called "universally recognized form"? Since that is not the case there, how could it be so here?