淨名經集解關中疏 2.442

2.442

維摩詰言。如自觀身實相。觀佛亦然　二顯法身。文二。一正答法身。二論以生滅。前文三。初總答實相。二別揀百非。三結成正觀。此初也。肇曰。佛者何也。蓋窮理盡性大覺之稱也。其道虛空固已妙絕常境。心不可以智知。形不可以像測。同萬物之為而居不為之域。處言數之內而止無言之鄉。非有而不可為無。非無而不可為有。寂莫虛曠物莫能測。不知所以名。故強謂之覺。其為至也。亦以極矣。何則夫同於得者得亦得之。同於失者失亦得之。是以則真者同真法。偽者同偽。如來虛照冥偕一彼實相。實相之相即如來相。故經曰。見實相法為見佛也。淨名自觀身實相以為如來相義存於是也。

"Vimalakīrti said: 'Just as I contemplate the true mark of my own body, so too do I view the Buddha.'" Second, revealing the dharmakāya. The text has two parts: first, directly answering about the dharmakāya; second, discussing it through arising and ceasing. The former part has three sections: first, generally answering with the true mark; second, separately distinguishing the hundred negations; third, concluding the correct contemplation. This is the first. Zhao says: "What is the Buddha? It is the designation for the Great Awakening that exhausts principle and fathoms nature. Its Way is empty and vast, naturally transcending ordinary realms. The mind cannot know it through intellect; the form cannot be measured through images. It acts with the actions of myriad things yet dwells in the realm of non-action; it resides within speech and numbers yet abides in the realm of wordlessness. It is not existent, yet cannot be considered non-existent; it is not non-existent, yet cannot be considered existent. Tranquil and vast, nothing can measure it. Not knowing what to name it, we force the label 'Awakening.' Its extremity is indeed ultimate! Why is this? One who conforms to gain is also gained by gain; one who conforms to loss is also gained by loss. Therefore, one who models reality accords with reality; one who models falsehood accords with falsehood. The Tathāgata's empty illumination darkly unites and becomes one with that true mark; the mark of the true mark is itself the Tathāgata's mark. Thus the sūtra says: 'Seeing the dharma of the true mark is seeing the Buddha.' Jingming's contemplating the true mark of his own body as the mark of the Tathāgata has its meaning here."