維摩經抄 1.32

1.32

經曰。如自觀身實相觀佛亦然　述曰。身實相者即真如也。真如無相。佛身亦然　前際不來（已滅故）後際不去（不生故）今則不住（無前後故）不觀色（有空故）不觀色如（空空故）不觀色性（無定故）色即是空。空即是色。義與此同。已下准釋　非四大起（離能造也）六入無積（六根空也因緣積空也聚無實性也）眼耳鼻舌身心已過（超六入也）維摩真身本無生沒隨形化物不動國來。

The sūtra says: 'Just as I contemplate the true mark of my own body, so too do I contemplate the Buddha.'
The commentary says: The 'true mark of the body' is tathatā. Tathatā is markless; the Buddha's body is also like this.
It does not come from the prior limit (because it is already ceased); it does not go to the subsequent limit (because it is unproduced); in the present it does not abide (because there is no before or after). One does not contemplate form (because existence is empty); one does not contemplate the suchness of form (because emptiness is empty); one does not contemplate the nature of form (because it has no fixed nature). 'Form is emptiness; emptiness is form'—the meaning is the same as this. The subsequent passages are to be explained accordingly.
It does not arise from the four great elements (transcending the productive causes). The six sense entrances have no accumulation (the six sense faculties are empty; dependent origination accumulates emptiness; their aggregation has no real nature). Eye, ear, nose, tongue, body, and mind are surpassed (transcending the six sense entrances). Vimalakīrti's true body originally has no arising or passing away; conforming to forms to transform beings, he came from the land of Abhirati.