淨名經集解關中疏 2.443

2.443

我觀如來。前際不來後際不去今則不住。不觀色不觀色如。不觀色性。不觀受想行識。不觀識如。不觀識性　此下二明別揀百非意。明諸相非相即實相也。法身非生滅故非三世。非有故非色。非空故非如。無自性故無性。肇曰。法身超絕三世非陰界入所攝故不可以生住去來而覩。不可以五蔭如性而觀也。

"'I view the Tathāgata: he does not come from the past, does not go to the future, and does not abide in the present. I do not view form, do not view the suchness of form, do not view the nature of form. I do not view sensation, perception, volition, or consciousness; do not view the suchness of consciousness; do not view the nature of consciousness.'" Below, this is the second part, explaining the intention of separately distinguishing the hundred negations, clarifying that all marks are non-marks, which is the true mark itself. Because the dharmakāya is neither arising nor ceasing, it is not of the three times. Because it is not existent, it is not form. Because it is not empty, it is not suchness. Because it lacks inherent nature, it has no nature. Zhao says: "The dharmakāya transcends the three times and is not subsumed under the aggregates, realms, or sense-bases; therefore it cannot be seen through arising, abiding, going, or coming, nor can it be viewed through the five aggregates, suchness, or nature."