維摩經抄 1.32

1.32

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.