宗鏡錄 51.69

51.69

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?