金剛般若經旨贊 2.199

2.199

廣而頌顯示如來所不應見。謂若求見真佛法身。而尋色聲行耶。定故但見世諦。非契於理則不能見如來法身。如此法身所不應見故。色聲心不可見也。既爾法身如何可見。故次半頌答此義云。應觀佛體真如法性。性即是導師法身報化德法名曰導師。導引凡聖。於真理故導師應以法性為德。是彼色聲心所不應見也。何故色聲心而不能見色聲。是者分別識。以此法性唯內證知。非是心別識所識故。彼色聲心不能見也。故論頌云。

Broadening into verse, it shows what the Tathāgata is not to be seen as. That is, if one seeks to see the true Buddha's Dharma-body and yet pursues form and sound, walking in a fixed deviant path, one only sees the conventional truth; not being attuned to the principle, one cannot see the Tathāgata's Dharma-body. Because such a Dharma-body is not something to be seen, it cannot be seen through a mind of form and sound. If so, how can the Dharma-body be seen? Therefore, the next half-verse answers this meaning, saying: One should view the Buddha's essence as the tathatā Dharma-nature. Nature is the Guide's Dharma-body. The dharmas of the virtues of the reward and transformation bodies are called the “Guide”; because he guides ordinary beings and noble ones toward the true principle, the Guide should take the Dharma-nature as his virtue. This is not something to be seen by that mind of form and sound. Why cannot a mind of form and sound see it? Form and sound belong to discriminating consciousness; because this Dharma-nature is only known through inner realization and is not cognized by the discriminating consciousness of the mind, that mind of form and sound cannot see it. Therefore, the treatise verse says: