金剛般若波羅蜜經 分二十六 法身非相分
我們總以為，循著佛的莊嚴相好往裡看，總能看到佛的真身。佛卻反問一句把這念頭打散了：若憑三十二相就能觀如來，那同樣具足三十二相的轉輪聖王，豈不也成了佛？相好是福德感得的色身，是緣聚而現的影，諸王共有，獨獨不是佛之所以為佛的那個本體。於是世尊說了那首斬截的偈：「若以色見我，以音聲求我，是人行邪道，不能見如來。」色相能看、音聲能聽，都是這分別攀緣的心所緣的境；而法身偏偏不是這顆心緣得到的東西——它不在眼前的相裡，不在耳邊的聲中，唯有那顆不再向外攀取、回頭自證的智，才照得見。所以遮去色、聲，不是把佛推遠，是把那條向外尋的路堵死，好讓人轉身向內：不見相好之佛的地方，正是法身現前之處。要緊的不是再供養一尊更莊嚴的相，是肯把「循相見佛」這最後一念也放下。
We always assume that if we look inward by tracing the Buddha's adorned marks and excellent features, we will surely catch sight of his true body. But the Buddha turns the assumption back on itself with a single question that scatters it: if the thirty-two marks alone were enough to behold the Tathāgata, then a wheel-turning sage-king (轉輪聖王), who likewise possesses all thirty-two marks, would have to count as a Buddha too. The marks and features are a form-body called forth by merit, a reflection appearing when conditions gather — kings share them in common, and they are precisely not that essence by which a Buddha is a Buddha. And so the World-Honored One speaks that decisive, cutting verse: 「若以色見我，以音聲求我，是人行邪道，不能見如來」(If anyone sees me through form, or seeks me through sound, that person walks a deviant path and cannot behold the Tathāgata). Form can be seen, sound can be heard; both are objects grasped by this discriminating, outward-reaching mind. But the Dharma-body is exactly not a thing this mind can reach for — it is not in the marks before the eye, not in the sound at the ear; only that wisdom which no longer grasps outward but turns back to verify itself can illumine it. So to negate form and sound is not to push the Buddha further away; it is to seal off the road of outward searching, so that one may turn around and face inward: the very place where the Buddha of marks and features is not seen is the place where the Dharma-body stands present. What matters is not to make offerings to one more, even more adorned, image, but to be willing to put down even this last thought of "beholding the Buddha by following his marks."
Shi Huijing · Zhiyue · jingang · Division 26 · The Dharma-Body Is Not a Form · essence · Spring 2026
〔一〕問可以三十二相觀如來，舉轉輪聖王竝破
經曰：
「須菩提！於意云何？可以三十二相觀如來不？」須菩提言：「如是，如是！以三十二相觀如來。」佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」
「須菩提！你怎麼想？可以憑著三十二種大丈夫相來觀見如來嗎？」須菩提回答：「是的，是的！可以憑三十二相來觀見如來。」佛說：「須菩提！如果可以憑三十二相來觀見如來，那麼轉輪聖王也具足三十二相，他就該是如來了。」須菩提這才對佛說：「世尊！照我理解佛所說的義理，不應當憑三十二相來觀見如來。」
〔二〕色見聲求是行邪道
經曰：
爾時，世尊而說偈言：「若以色見我， 以音聲求我，是人行邪道， 不能見如來。
那時，世尊就說了一首偈：「若是憑著色相來觀見我，憑著音聲來尋求我，這樣的人是走在邪路上，不能真正見到如來。」
[1] Asking whether the Tathāgata can be seen by the thirty-two marks; the wheel-turning king is raised to break the view
The sūtra says:
「須菩提！於意云何？可以三十二相觀如來不？」須菩提言：「如是，如是！以三十二相觀如來。」佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」
"Subhūti! What do you think? Can the Tathāgata be seen by the thirty-two marks of a great person?" Subhūti answered, "Yes, yes! The Tathāgata can be seen by the thirty-two marks." The Buddha said, "Subhūti! If the Tathāgata could be seen by the thirty-two marks, then a wheel-turning sage-king — who also possesses the thirty-two marks — would have to be a Tathāgata." At this Subhūti said to the Buddha, "World-Honored One! As I understand the meaning of what the Buddha has taught, one should not see the Tathāgata by the thirty-two marks."
[2] Seeing by form and seeking by sound is treading a deviant path
The sūtra says:
爾時，世尊而說偈言：「若以色見我， 以音聲求我，是人行邪道， 不能見如來。
At that time the World-Honored One spoke a verse: "If anyone sees me by form, or seeks me by sound, such a person is treading a deviant path and cannot truly see the Tathāgata."
Shi Huijing · Zhiyue · jingang · Division 26 · The Dharma-Body Is Not a Form · vernacular · Spring 2026
拿三身（自性身·受用身·變化身）、三性、所知障、唯識無境，來照金剛經的「以三十二相觀如來」與「色見聲求是行邪道」。
承樞紐而來：這一遣，遣在「佛的身相」上
從樞紐分十七起，金剛經破的是「法相」、遣的是法我執、轉斷的是所知障。前面分二十遣過「具足色身、具足諸相」，分二十二遣過「菩提為實法」，分二十五遣過「實有眾生可度」；到這一分，這把「即非」之刀，落在最後一處最難放下的地方——佛自己的身相。眾生最容易起的一個念是：佛修了三十二相的福業，才感得三十二大丈夫相的莊嚴身；既有這相好身，必有法身在裡頭，那麼順著相好往裡看，總該看得到法身罷？這正是這一分要遣的法執——窺基依世親述其疑情：「以外比知內，法身亦應有其相好也。如覩人面，即知心事故」。以為看人臉就能讀出人心，便以為循相好就能比知法身。
三十二相是依他的色身，不是法身：三身之別
唯識說，佛不是只有一個身，而有三身：自性身（法身，諸佛所證的真如理體）、受用身、變化身。後二身有形色相好，可見可感；唯有法身是理體，唯智所顯。三十二相屬哪一身？無著一句斷定：「以相是色自性故」——三十二相是「色」的自性，是色法，是緣修福德業所感得的相身，攝在報、化二身裡。世親也說「色身攝得八十種好三十二相」。
用三性看就清楚了。三十二相這個相身，是依他起——依眾緣（福德業、機感）而現的緣生色相，宛然可見，所以分五早說「是名三十二相」。問題出在凡夫於這依他的相身上，又妄加一層「相好即是法身、循相好可比知法身」的執——這一層就是遍計所執（把心所變的相，當成法身本體去攀附）。佛要遣的，正是這一層遍計，不是要否定那相好的色身。
轉輪聖王竝破：相好是共相，不是佛的本體
佛不直說「三十二相不是佛」，而舉一件世間共知的事反問：「若以三十二相觀如來者，轉輪聖王則是如來。」轉輪聖王也具足三十二相；若憑相好就能定佛，那麼同具相好的輪王也該是佛了——這顯然不通。須菩提一聽就悟：「不應以三十二相觀如來。」
唯識讀這一破，讀的是「體性之別」，不只是邏輯上的反例。世親論偈說得直截：「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛。」相好是色身相，不能拿來比知法身；諸佛的本體唯是法身，而轉輪王雖具相好卻不是佛。佛與輪王之別，不在相好的有無（二者同具），而在法身（圓成·智證）與相身（色性·依他）的體性差。世親進一步分判二身：「法身者是智相身，福德者是異相身」——法身是智慧所成的身，相好則是福德所感的異相身；真法身依方便異相而得，與相好福德果報不是同一體（「非相好果報，依福德成就；而得真法身，方便異相故」）。所以循相好往裡比知，比到的仍是福德異相身，比不到那智相的法身。
色見聲求是行邪道：法身唯智所證，不是識的所緣
於是世尊說偈呵之：「若以色見我，以音聲求我，是人行邪道，不能見如來。」以「色（相好）」「聲（音聲）」二者，攝盡一切「憑形相音聲求佛」的執，斷以「行邪道、不見如來」。
這一偈的唯識眼，在「色、聲」二字。色與聲，正是六識所緣的境；憑色見、憑聲求，就是把法身當作分別識（前六識的攀緣分別）的所緣境去把捉。而法身恰恰不是識的所緣。世親釋此偈：「唯見色聞聲，是人不知佛；以真如法身，非是識境故」——只在色相音聲上見聞的人，不識得佛，因為真如法身根本不是識所緣的境界。「非識境」三字，正是唯識唯識無境之理在佛身觀上的落實：心外本無實境可緣，法身更不是色聲一類可被分別識攀緣的對象。窺基讀這一段，分兩偈說：「初偈顯不應以色、聲以觀法身如來，若取色、聲，不契真理，是行邪道，不見法佛故；次偈明法身妙體超尋思故，凡夫不可見，亦非分別之識所能知故。」法身超乎尋思分別，不是凡夫那攀緣的分別識所能知。
要緊的是：說「非識境」「彼識不能知」，不是說法身玄遠不可證。窺基說得明白——「以彼法真如相故，非言說而知，唯自證故」。凡夫的分別識（遍計）緣不到它，而無分別智（轉識成智之後的自證智）能證它。所以這個「不能見」，是凡夫顛倒識的不能見；轉得無分別智，正見法身。遮掉色聲分別，正為顯這智所證的法身——一遮一顯，是這偈的雙轉。羅什傳本止「色見聲求是行邪道、不見如來」這遮的一面；餘五本與世親論本都還有第二頌（「應觀佛法性，即導師法身；法性非所識」一類），把這顯的一面也補了出來——遮處即顯：不見相好之佛，正所以見法身之佛。
攝取法身：教人內觀清淨法身，不以形相觀
無著把這一分判在證道之後、佛地心具足的第四「攝取法身」——「為攝取法身故」「謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」。佛地雖外現相好（外自具其形相），用意卻是要眾生回過頭來，向內觀那真理清淨的法身，而不是循著外相去攀法身。這一句，正把「色見聲求是行邪道」的正面落實說了出來：不是不要相好，是不可以相好為門去觀法身——法身之門，在內觀的智，不在外緣的識。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的三身、轉識成智之說從金剛經流出——三身、四智、唯識無境之說，自有其經源（解深密、瑜伽），般若另是一系；而是同一「相好非法身、法身唯智證」之旨，金剛經以經語（色見聲求行邪道·諸相非相觀如來）說，唯識以論語（三身·法身智相身·非識境·轉識成智）說，兩相對照，其義益顯。三十頌歸於法身、圓成、轉依，與本分「諸佛唯法身、真法身是智自性」相應；攝大乘論立自性身、受用身、變化身三身，正是本分「相好身（報化）非法身、真法身是智自性」的論本；二十論明唯識無境、心外無實所緣，與本分「真如法身非是識境、彼識不能知」相印；成唯識論說轉識成智、法身唯無分別智所證，與本分「法身唯智相身、非分別所知」相應。般若一系的心經說「是諸法空相」「無眼界乃至無意識界」，亦同此「色聲非實、法身離識界」之門。一句收束：金剛經以經語說的「若以色見我、以音聲求我、是人行邪道」，成唯識論以「法身唯無分別智所證·相好非遍計實法身·非分別識境」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
Bringing the three bodies (自性身 the body of intrinsic nature · 受用身 the enjoyment-body · 變化身 the transformation-body), the three natures, the cognitive hindrance (所知障), and the Yogācāra teaching that there is no object outside consciousness (唯識無境), to reflect the sūtra’s “contemplating the Tathāgata by the thirty-two marks” and its “seeking by form, seeking by sound is to walk a deviant path.” The mirror is not the sūtra: Yogācāra is not the source of the Diamond Sūtra but one mirror for reading it.
Coming Down from the Pivot: Here the “Is-not” Falls upon the Buddha’s Own Bodily Mark
From the pivotal Division 17 onward, what the Diamond Sūtra breaks is the mark of dharmas (法相); what it dispels is the clinging to a self in dharmas (法我執); what it severs by transformation is the cognitive hindrance (所知障). Earlier, Division 20 dispelled “a perfect body of form, perfect with all marks”; Division 22 dispelled “bodhi as a real dharma”; Division 25 dispelled “there really being sentient beings to liberate.” In this division, the blade of “is-not” falls upon the last and hardest place of all to let go — the Buddha’s own bodily mark. The thought most easily roused in a sentient being is this: the Buddha cultivated the meritorious deeds of the thirty-two marks, and so came to possess the adorned body of the thirty-two marks of a great being; since there is this body of marks, surely the Dharma-body must reside within it, and following the marks inward one ought, at last, to be able to glimpse the Dharma-body. This is precisely the clinging to dharmas this division means to dispel. Kuiji, relaying Vasubandhu, sets out the doubt: 「以外比知內，法身亦應有其相好也。如覩人面，即知心事故」— inferring the inner from the outer, one supposes the Dharma-body too must have its marks; just as, seeing a man’s face, one knows the matters of his mind. Because one imagines that seeing a face reads off the heart, one imagines that following the marks lets one infer the Dharma-body.
The Thirty-two Marks Are a Form-Body of the Other-Dependent, Not the Dharma-Body: The Distinction of the Three Bodies
Yogācāra teaches that the Buddha does not have a single body but three bodies (三身): the body of intrinsic nature (自性身, the Dharma-body, the very nature of suchness realized by all buddhas), the enjoyment-body (受用身), and the transformation-body (變化身). The latter two have form and marks, visible and perceptible; only the Dharma-body is the principle-essence (理體), disclosed by wisdom alone. To which body do the thirty-two marks belong? Asaṅga settles it in one stroke: 「以相是色自性故」— because the marks are of the nature of form. The thirty-two marks are the intrinsic nature of “form” (色), they are material dharmas, the body of marks called forth by the merit-deeds of conditioned cultivation, gathered into the reward-body and the transformation-body. Vasubandhu likewise says 「色身攝得八十種好三十二相」— the form-body subsumes the eighty subsidiary marks and the thirty-two marks.
Seen through the three natures it becomes clear. The thirty-two marks, as a body of marks, are dependent-arising (依他起, paratantra) — a conditioned, dependently-arisen form called forth by conditions (the deeds of merit, the resonance with beings), vividly visible; hence Division 5 already said 「是名三十二相」— it is called the thirty-two marks. The trouble arises when ordinary beings, upon this dependently-arisen body of marks, add a further layer of clinging: “the marks just are the Dharma-body, and by following the marks one can infer the Dharma-body.” This layer is the wholly-imagined (遍計所執, parikalpita) — taking the marks projected by mind and grasping at them as the very substance of the Dharma-body. What the Buddha would dispel is precisely this layer of wholly-imagined construction, not the form-body of marks itself.
Breaking It Together with the Wheel-Turning King: The Marks Are a Common Property, Not the Buddha’s Essence
The Buddha does not flatly say “the thirty-two marks are not the Buddha.” Instead he raises a thing known to all the world and asks back: 「若以三十二相觀如來者，轉輪聖王則是如來」— if the Tathāgata were to be contemplated by the thirty-two marks, then a wheel-turning sacred king would be a Tathāgata. A wheel-turning king too is complete with the thirty-two marks; if the marks alone could fix who the Buddha is, then the king who shares those very marks ought to be a Buddha as well — which plainly will not hold. Hearing this, Subhūti at once awakens: 「不應以三十二相觀如來」— one should not contemplate the Tathāgata by the thirty-two marks.
Yogācāra reads this refutation as a matter of difference in essential nature, not merely a logical counterexample. Vasubandhu’s verse says it bluntly: 「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛」— the marks of the form-body cannot serve to infer the Tathāgata; the buddhas are the Dharma-body alone, and the wheel-turning king is not a Buddha. The marks are marks of the form-body and cannot be used to infer the Dharma-body; the very essence of the buddhas is the Dharma-body alone, while the wheel-turning king, though complete with the marks, is not a Buddha. What divides Buddha from king is not the presence or absence of the marks (both possess them), but the difference in essential nature between the Dharma-body (圓成 the perfectly-accomplished · 智證 realized by wisdom) and the body of marks (色性 the nature of form · 依他 the other-dependent). Vasubandhu draws the distinction between the two bodies further: 「法身者是智相身，福德者是異相身」— the Dharma-body is the body whose mark is wisdom; the meritorious one is the body of differing marks. The Dharma-body is a body formed of wisdom; the marks are a body of differing marks called forth by merit. The true Dharma-body is attained by means of the skillful differing marks, and is not of one essence with the merit-marks and their reward 「非相好果報，依福德成就；而得真法身，方便異相故」— not the karmic reward of the fine marks, accomplished by merit; rather the true Dharma-body is attained through skillful differing marks. So inferring inward by following the marks, what one infers is still the body of differing marks born of merit — one cannot infer through to that Dharma-body whose mark is wisdom.
Seeing by Form, Seeking by Sound Is to Walk a Deviant Path: The Dharma-Body Is Realized by Wisdom Alone, Not an Object of Consciousness
So the World-Honored One speaks a verse of reproach: 「若以色見我，以音聲求我，是人行邪道，不能見如來」— if one sees me by form, or seeks me by sound, that person walks a deviant path and cannot see the Tathāgata. With the two — “form” (the fine marks) and “sound” (the voice) — he gathers up every clinging that “seeks the Buddha by shape and sound,” and cuts it off as “walking a deviant path, not seeing the Tathāgata.”
The Yogācāra eye of this verse lies in the two words “form, sound.” Form and sound are precisely the objects of the six consciousnesses (六識); to see by form and seek by sound is to take the Dharma-body as an object to be grasped by the discriminating consciousness (前六識的攀緣分別, the grasping discrimination of the first six consciousnesses). But the Dharma-body is precisely not an object of consciousness. Vasubandhu glosses this verse: 「唯見色聞聲，是人不知佛；以真如法身，非是識境故」— one who only sees form and hears sound does not know the Buddha, because the suchness-Dharma-body is not an object of consciousness. The three words “not an object of consciousness” (非識境) are the very landing, upon the contemplation of the Buddha’s body, of the Yogācāra principle that there is no object outside consciousness (唯識無境): there is fundamentally no real object outside the mind to be grasped, and the Dharma-body all the more is not an object of the sort — form and sound — that the discriminating consciousness could grasp. Kuiji reads this passage in two verses: 「初偈顯不應以色、聲以觀法身如來，若取色、聲，不契真理，是行邪道，不見法佛故；次偈明法身妙體超尋思故，凡夫不可見，亦非分別之識所能知故」— the first verse shows that one should not contemplate the Dharma-body Tathāgata by form and sound; to grasp form and sound is not to accord with true principle, this is to walk a deviant path and not see the Dharma-Buddha. The second verse makes clear that the marvelous essence of the Dharma-body transcends discursive thought, and so cannot be seen by the ordinary being nor known by the discriminating consciousness. The Dharma-body transcends discursive discrimination and is not what the ordinary being’s grasping, discriminating consciousness can know.
What matters is this: to say “not an object of consciousness,” “that consciousness cannot know it,” is not to say the Dharma-body is remote and unrealizable. Kuiji says it plainly: 「以彼法真如相故，非言說而知，唯自證故」— because its mark is the suchness of dharmas, it is not known by speech, but realized only by oneself. The ordinary being’s discriminating consciousness (遍計) cannot reach it as an object, but non-discriminating wisdom (無分別智, the self-realizing wisdom that follows the turning of consciousness into wisdom, 轉識成智) can realize it. So this “cannot be seen” is the not-seeing of the ordinary being’s inverted consciousness; turn and attain non-discriminating wisdom, and one rightly sees the Dharma-body. To screen off the discrimination of form and sound is precisely to disclose this Dharma-body realized by wisdom — a screening and a disclosing, the double turn of this verse. Kumārajīva’s transmitted text stops at the screening side, “seeing by form and seeking by sound is to walk a deviant path, not to see the Tathāgata”; the other five versions and Vasubandhu’s treatise-text both carry a second verse (of the kind 「應觀佛法性，即導師法身；法性非所識」— one should contemplate the Buddha’s dharma-nature, which is the Guide’s Dharma-body; dharma-nature is not an object of cognition), supplying the disclosing side as well — where it screens, it discloses: not seeing the Buddha of the fine marks is precisely how one sees the Buddha of the Dharma-body.
Taking Hold of the Dharma-Body: Teaching Beings to Contemplate the Pure Dharma-Body Within, Not by Shape
Asaṅga assigns this division, after the realization of the path and amid the full mind of the Buddha-ground, to the fourth point, “taking hold of the Dharma-body” (攝取法身): 「為攝取法身故」「謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」— for the sake of taking hold of the Dharma-body; that is, wishing to make all sentient beings contemplate inwardly the pure Dharma-body of true principle. Outwardly [the Buddha] is himself complete with shape and form, yet one must not contemplate the Dharma-body Tathāgata by that shape and form. Though the Buddha-ground outwardly manifests the fine marks (outwardly complete with shape and form), its intent is to turn beings back to contemplate inwardly the pure Dharma-body of true principle, and not to chase the Dharma-body by following the outer marks. This sentence lays out the positive landing of “seeing by form, seeking by sound is to walk a deviant path”: it is not that one is to do without the fine marks, but that one must not take the marks as a gate by which to contemplate the Dharma-body — the gate to the Dharma-body is the wisdom of inward contemplation, not the consciousness that grasps outer conditions.
Yogācāra as Mirror: One Reality, Said in the Sūtra’s Words and in the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say that Yogācāra’s teaching of the three bodies and of transforming consciousness into wisdom flows out of the Diamond Sūtra — the teachings of the three bodies, the four wisdoms, and “no object outside consciousness” have their own scriptural source (the Saṃdhinirmocana, the Yogācārabhūmi); the Prajñā corpus is another lineage. Rather, it is the very same purport — “the fine marks are not the Dharma-body; the Dharma-body is realized by wisdom alone” — that the Diamond Sūtra states in the words of the sūtra (seeing by form and seeking by sound is to walk a deviant path · contemplating the Tathāgata by marks that are no-marks) and Yogācāra states in the words of the treatise (the three bodies · the Dharma-body whose mark is wisdom · not an object of consciousness · transforming consciousness into wisdom); set side by side, the meaning shows the more clearly. The Thirty Verses come to rest in the Dharma-body, the perfectly-accomplished (圓成實), and the transformation of the basis (轉依), corresponding to this division’s “the buddhas are the Dharma-body alone; the true Dharma-body is the very nature of wisdom.” The Mahāyāna-saṃgraha establishes the three bodies — body of intrinsic nature, enjoyment-body, transformation-body — and is precisely the treatise-source of this division’s “the body of marks (reward and transformation) is not the Dharma-body; the true Dharma-body is the very nature of wisdom.” The Twenty Verses make clear that there is no object outside consciousness, that there is no real object outside the mind, sealing with this division’s “the suchness-Dharma-body is not an object of consciousness; that consciousness cannot know it.” The Cheng weishi lun speaks of transforming consciousness into wisdom and of the Dharma-body realized by non-discriminating wisdom alone, corresponding to this division’s “the Dharma-body is the body whose mark is wisdom; not an object of discrimination.” And in the Prajñā lineage, the Heart Sūtra’s 「是諸法空相」「無眼界乃至無意識界」— all dharmas are marked with emptiness · no realm of the eye, up to no realm of mind-consciousness — is the same gate of “form and sound are not real; the Dharma-body departs the realm of consciousness.” To close in a line: what the Diamond Sūtra states in the sūtra’s words as 「若以色見我，以音聲求我，是人行邪道」— if one sees me by form or seeks me by sound, that person walks a deviant path — and what the Cheng weishi lun states in the technical words of “the Dharma-body realized by non-discriminating wisdom alone · the fine marks are not the wholly-imagined real Dharma-body · not an object of the discriminating consciousness” are one and the same matter 〔this convergence is set out in Shi Huijing’s From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 26 · The Dharma-Body Is Not a Form · exposition · Spring 2026
考據Apparatus
一、科判定位（法身非相 · §17 後半 · 譬喻分）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分二十六 法身非相分 |
| 釋慧鏡 §17 二分 | 後半（法空·破四見·所知障；樞紐分十七後·法空位之破「相好即法身」之法執，即非施於佛之三十二相身） |
| 道安 三分 | 正宗分 · 第二周 · 證道之佛地具足 |
| 無著十八住 T1510 | 第十七住 證道（淨心住處 [0758c03–04]）中，佛地六具足攝轉依之心具足·第四「攝取法身」——「為攝取法身故，經言『須菩提！於意云何？應以相具足見如來不』如是等。『須菩提！於意云何？如來可以相具足，正覺阿耨多羅三藐三菩提？莫作是念』者，此義明相具足體非菩提，亦不以相具足為因也，以相是色自性故」[0758a19–24]（前周·離障礙住處第十二「不具福資糧」亦對位「以三十二大丈夫相見如來」[0762b07–11]） |
| 世親 二十七疑 T1511/T1513 | 「以相成就比知法身」之疑——「復有疑，雖相成就不可得見如來，以非彼體，以如來法身為體；而如來法身以見相成就比知，則知如來法身為福相成就。自下經文為斷此疑」（T1511 [0794c22–25]）；義淨譯設疑「若不著於法而行施者，如何為求正覺勝果行惠施耶」之轉，至此明「報相之福亦名具相……由真法身是智自性故，與彼福體性不同」（T1513 [0883a24–b01]） |
| 吉藏（三論）T1699 | 「『可以三十二相觀如來不』下，此第十一章經」[0122a27–28]；「了三十二相非佛，釋無高義」[0122b07–08]；判此一章「凡五句：一、佛牒疑情問；二、須菩提同迷答；三、佛舉輪王竝破；四、須菩提悟解；五、佛說偈呵之」[0122b08–10] |
| 智顗（天台）T1698 | 「『可以三十二相觀如來』下，二辨行」[0083a01–02]；「就文有五，一、正觀問，二、邪答，三、佛難，四、領解，五、佛舉正義為釋」[0083a02–03] |
| 窺基（唯識）T1700 | 依世親「此即展轉疑中第三段疑也」[0151c14]；無著「此即心具足中第四為攝取法身故。謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」[0151c24–27]；「文有其五，一者、如來問，二、善現不正答，三、如來却質，四、善現正答，五、舉頌以成」[0151c21–23] |
法身非相義：此分承樞紐（分十七 究竟無我·法空）、分二十（離色離相）、分二十二（無法可得）、分二十五（化無所化·破我見）之後，由「相好身為佛」之疑而起——以修三十二相業故得三十二相身，有相好身即有法身，故疑「法身應有相好、可以三十二相觀如來」（吉藏「但耳眼之徒多言三十二相是佛，即更復生疑」[0122b01]；世親「而如來法身以見相成就比知，則知如來法身為福相成就」[0794c23–25]；窺基「外比知內，法身亦應有其相好也。如覩人面，即知心事故」[0151c20–21]）。故佛舉「轉輪聖王亦具三十二相」竝破之（若以相觀如來，輪王亦應是如來），復說偈「若以色見我，以音聲求我，是人行邪道，不能見如來」呵之。古德三家俱依世親二偈讀此段：相好非可比知法身（非是色身相可比知如來·破「以相比知法身」），諸佛唯法身（轉輪王非佛·破「相好即佛」），而真法身依方便異相所得（非相好果報依福德成就）。無著判此分屬證道住處（第十七住）佛地心具足之第四「攝取法身」（[0758a19–24]），即令眾生內觀清淨法身、不以形相觀法身如來。本分「即非」現於「如來說三十二相即是非相是名三十二相」之同構義（分五已立·此分以「轉輪聖王竝破＋色見聲求偈」演之，見目三）——施於佛之相好身（法我），是 §17 後半法空·破法見之一施。
二、異譯對勘（六漢譯 · 三十二相竝破＋色見聲求偈一段）
要句：可以三十二相觀如來不（問）/ 轉輪聖王則是如來（竝破）/ 不應以三十二相觀如來（悟）/ 若以色見我以音聲求我是人行邪道不能見如來（偈）
| 版本 | 三十二相竝破＋色見聲求偈一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 「須菩提！於意云何？可以三十二相觀如來不？」須菩提言：「如是，如是！以三十二相觀如來。」佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」爾時，世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不能見如來。」 | 0752a11–a18 |
| 菩提流支 T236 | 「須菩提！於意云何？可以相成就得見如來不？」須菩提言：「如我解如來所說義，不以相成就得見如來。」佛言：「如是，如是！須菩提！不以相成就得見如來。」佛言：「須菩提！若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來。」爾時，世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不能見如來。彼如來妙體，即法身諸佛，法體不可見，彼識不能知。」 | 0756b14–b23 |
| 真諦 T237 | 「須菩提！汝意云何？可以具足相觀如來不？」須菩提言：「如我解佛所說義，不以具足相應觀如來。」佛言：「如是，須菩提！如是。不以具足相應觀如來。何以故？若以具足相觀如來者，轉輪聖王應是如來，是故不以具足相應觀如來。」是時世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不應得見我。由法應見佛，調御法為身，此法非識境，法如深難見。」 | 0765c28–0766a07 |
| 達摩笈多 T238 | 「彼何意念？善實！相具足如來見應？」善實言：「不如此，世尊！如我，世尊說義解，我不相具足如來見應。」世尊言：「善，善！善實！如是，如是！善實！如如語汝，不相具足如來見應。彼何所因？彼復，善實！相具足如來見應；有彼王轉輪，如來有；彼故，不相具足如來見應。此相非相故，如來見應。」爾時，命者善實……爾時，世尊彼時此伽陀說：「若我色見，若我聲求，邪解脫行，不我見彼。法體佛見應，法身彼如來，法體及不識，故彼不能知。」 | 0771a15–a28 |
| 玄奘 T220⑨ | 佛告善現：「於汝意云何？可以諸相具足觀如來不？」善現答言：「如我解佛所說義者，不應以諸相具足觀於如來。」佛言：「善現！善哉！善哉！如是！如是！如汝所說。不應以諸相具足觀於如來。善現！若以諸相具足觀如來者，轉輪聖王應是如來，是故不應以諸相具足觀於如來，如是應以諸相非相觀於如來。」爾時，世尊而說頌曰：「諸以色觀我，以音聲尋我，彼生履邪斷，不能當見我。應觀佛法性，即導師法身；法性非所識，故彼不能了。」 | 0985a15–a26 |
| 義淨 T239 | 「妙生！於汝意云何？應以具相觀如來不？」「不爾，世尊！不應以具相觀於如來。」「妙生！若以具相觀如來者，轉輪聖王應是如來，是故不應以具相觀於如來，應以諸相非相觀於如來。」爾時，世尊而說頌曰：「若以色見我，以音聲求我，是人起邪觀〔大正本·校語見下〕，不能當見我。應觀佛法性，即導師法身，法性非所識，故彼不能了。」 | 0775a09–a17 |
異文所繫：
- 能觀之主名「三十二相／相成就／具足相／相具足／諸相具足／具相」：羅什、真諦作具體之「三十二相／具足相」（直指三十二大丈夫相）；流支作「相成就」、笈多作「相具足」、玄奘作「諸相具足」、義淨作「具相」（同一梵語 lakṣaṇa-sampad 之異譯）。羅什「三十二相」最具象，正繫於「轉輪聖王亦具三十二相」之竝破（輪王與佛同具三十二相，故不可以相定佛——見目四吉藏、智顗）。
- 羅什經偈獨二句·餘五本四句：羅什偈止「若以色見我，以音聲求我，是人行邪道，不能見如來」二句
[0752a17–18]；流支、真諦、笈多、玄奘、義淨俱益第二頌（法身·法性·非識境一聯）——流支「彼如來妙體，即法身諸佛，法體不可見，彼識不能知」[0756b22–23]；真諦「由法應見佛，調御法為身，此法非識境，法如深難見」[0766a06–07]；笈多「法體佛見應，法身彼如來，法體及不識，故彼不能知」[0771a27–28]；玄奘「應觀佛法性，即導師法身；法性非所識，故彼不能了」[0985a25–26]；義淨「應觀佛法性，即導師法身，法性非所識，故彼不能了」[0775a16–17]。此第二頌（梵本 dharmato buddhā draṣṭavyā dharmakāyā hi nāyakāḥ… 之屬）羅什傳本闕，餘五本及世親論本俱具——世親二譯逕引四句並釋（T1511 [0795a10–13]·T1513 [0883b03–06]），可證羅什所據與餘本之異。此一頌即「法身唯智所證·非識境」之文，是本分唯識義之眼（見目三、目四）。 - 「行邪道」之異譯：羅什「是人行邪道」、流支「是人行邪道」、真諦「是人行邪道」（皆作「行邪道」）；玄奘「彼生履邪斷」
[0985a24]、義淨「是人起邪觀〔大正本；CBETA 出校〕」[0775a15]、笈多「邪解脫行」[0771a25]——「邪道／邪斷／邪觀／邪解脫行」者，繫於梵語 mithyā-prahāṇa（邪斷） 與 mithyā-pratipanna（邪行） 之別讀；玄奘「履邪斷」獨取「邪斷」一讀（與下分二十七「斷滅相」之疑相連），義淨「起邪觀」取觀行義。 - 「不能見如來／不應得見我／不能當見我」：羅什、流支作「不能見如來」；真諦作「不應得見我」
[0766a05]、玄奘、義淨作「不能當見我」[0985a24]·[0775a15]、笈多作「不我見彼」[0771a26]——「如來／我」之異，繫於梵本第一人稱 māṃ（偈以佛自說故作「我」）；羅什、流支意譯作「如來」，餘本存「我」之原。 - 玄奘·義淨益「應以諸相非相觀於如來」：玄奘
[0985a21]、義淨[0775a12–13]於竝破後益一句「如是應以諸相非相觀於如來」——羅什、流支、真諦無此句（止於「是故不以相成就得見如來」）。此「諸相非相」即遣相之正觀（與分五「諸相非相則見如來」同），能斷系傳本明標之。 - 能斷系重詞·笈多別構：笈多「小兒凡夫生、小兒凡夫生者」
[0771a13–14]等仍具能斷系重詞文相；其偈作四句二式（v4「若我色見，若我聲求，邪解脫行，不我見彼」[0771a25–26]＋ v5「法體佛見應，法身彼如來，法體及不識，故彼不能知」[0771a27–28]），語序倒置（「若我色見」非「若以色見我」），逐字錄之，不縮。
三、即非・三性（眼 · §17 後半 法空·破四見 · 譬喻分加重）
本分以「轉輪聖王竝破＋色見聲求偈」演「三十二相即非相」之義（分五「如來說三十二相即是非相是名三十二相」[0750a22–23] 已立此即非，本分於佛之相好身一處更施而以偈呵之）：「三十二相 — （轉輪王亦具，故）即非〔可定佛之〕相 — 〔不可以〕三十二相〔觀如來〕」——所遣者，乃「相好身即法身」之法執。此即 §17 後半「法空·破四見·所知障」之施於佛身（相好身）。
★ 後半繫定：本分居 §17 樞紐之後（後半·分十七至卅二）。前半（分一至十六）之即非多施於「相·法·福德」之外境、所對治者煩惱障（破四相·我空）；至此分（後半·法空），即非施於佛之三十二相身——破「相好即法身、可以相好觀如來」之法執（法我），所對治者所知障（破四見）。此繫於樞紐分十七「通達無我、法」[0751b12]（人我·法我二空·窺基「達我、法空，證無我理」[0147b09–10]）：分十七已開法空之門，本分回扣十七之法空，於「佛身」一處更施——佛之相好身亦無實自性、不可以相比知法身（即非·色見聲求是行邪道）。〔此後半「我空→法空·煩惱障→所知障·第二周斷所知障」之轉，古德所本即在分十七窺基（依世親）「第二周為斷障，障即所知也」[0127c01–03]、窺基（依無著）「為二種無我故……二種正覺」[0147b26–27]；詳分十七目四。〕
「三十二相 — 〔輪王竝破〕即非〔可定如來之〕相 — 〔不應以〕三十二相〔觀如來〕」映三性（法空位）：
- 三十二相（X）即依他起——報、化身機感所現之三十二大丈夫相（緣修福德業所感之相身；無著「以相是色自性故」
[0758a23–24]；世親「色身攝得八十種好三十二相」T1511 [0792c28–29]）。相身宛然可見，故「是名三十二相」（分五[0750a23]）。 - 〔輪王竝破〕即非可定如來之相即遣遍計所執——非「相好即法身、可以相比知如來」之執（世親「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛」
T1511 [0794c26–27]）。「即非」者，遣「以相好定佛」之執——若以相定佛，則同具三十二相之轉輪聖王亦應是佛（吉藏「了三十二相非佛，釋無高義」[0122b07–08]）。 - 〔不應以〕三十二相〔觀如來〕即立圓成（兼遣而顯真法身）——以色見聲求皆行邪道，真法身唯智相所證、非色聲所見、非分別識所知（世親「唯見色聞聲，是人不知佛；以真如法身，非是識境故」
T1511 [0795a15–16]；義淨「此真如法身，非是識境故」T1513 [0883b09]）。遣「相好即佛」而顯「法身唯智證·非識境」之圓成真如。
本分之眼（★後半·法空·譬喻分加重）：「色見聲求偈」一筆，所破為「以相好（色）、音聲求佛」之法執——施於佛身自身（相好身、音聲），非前半之「相·眾生·福德」外境。樞紐分十七「我空轉法空」之續行：分二十（離色離相）已破「相好即法身」於佛之色身·諸相，分二十二（無得菩提）已破「菩提為實法」，本分二十六進破「以三十二相（並音聲）觀如來」之執——世親逕讀「諸佛唯法身，轉輪王非佛」（法身非相好身可比知），「以真如法身非是識境故」（法身唯智證、非色聲識境）。此即非映三性之讀，見釋慧鏡《即非三段式映射唯識三性》〔摘自 S5-P01〕；本分為其於「佛之相好身（三十二相·音聲）」位之一施，亦即 §17 後半法空·破法見於佛身一處之落實，回扣十七樞紐之「法空·斷所知障」。〔「色見聲求」之遣相顯法身，即「應無所住而生其心」之轉依義於佛身觀之一面〔摘自 S5-P06〕，見目七。〕
四、諸家異釋（古德 · 法身非相好可比知·轉輪王非佛·色聲行邪道 · 加重）
核心 加重 ——世親《金剛般若論》二偈（非是色身相可比知如來·諸佛唯法身轉輪王非佛／非相好果報依福德成就·而得真法身方便異相故），二漢譯並存： 世親以「相好非可比知法身」破「以相比知」之疑，以「諸佛唯法身、轉輪王非佛」破「相好即佛」之執，以「真法身依方便異相所得」明法身與福德二身之別，復釋經偈「唯見色聞聲、是人不知佛」逐項錨於經文；二譯名異義一。
世親 T1511（菩提流支譯） 先設疑——「復有疑，雖相成就不可得見如來，以非彼體，以如來法身為體；而如來法身以見相成就比知，則知如來法身為福相成就。自下經文為斷此疑」[0794c22–25]。論偈一 [0794c26–27]：
「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛。」
「此義云何？有人言：福德能成是相果報，以成是相故，則知福德力得大菩提。若如是，如來則以相成就得阿耨多羅三藐三菩提。為遮此故，如經『若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來』故」[0794c28–0795a04]。論偈二 [0795a05–06]：
「非相好果報，依福德成就；而得真法身，方便異相故。」
「此明何義？法身者是智相身，福德者是異相身故」[0795a07–08]。釋經偈（色見聲求二頌）[0795a15–16]：
「唯見色聞聲，是人不知佛；以真如法身，非是識境故。」
「此示何義？如來法身不應如是見聞……以何等人不能見？謂凡夫不能見故」[0795a17–19]；「是人者，是凡夫人，不能見真如法身。如經『彼如來妙體，即法身諸佛。法體不可見，彼識不能知』故」[0795a22–24]。
世親 T1513（義淨譯） 先以「報相之福亦名具相」設轉——「此則報相之福，亦名具相，由彼成此故，藉其福力得菩提故。有作是說：此則如來以其具相，現證無上正覺」[0883a24–26]。頌一 [0883a22–23]：
「不應以色體，准如來法身；勿彼轉輪王，與如來齊等。」
頌二 [0883a28–29]：
「即具相果報，圓滿福不許；能招於法身，由方便異性。」
「由真法身是智自性故，與彼福體性不同」[0883b01]。經偈二頌 [0883b03–06]：「若以色見我，以音聲求我，彼人起邪勤，不能當見我。應觀佛法性，即導師法身，法性識難知，故彼不能了。」釋偈 [0883b08–09]：
「唯見色聞聲，是人不知佛；此真如法身，非是識境故。」
「此文意顯不應以色聲二種觀於如來……言彼異生妄起邪勤，不依正道求見於我。此云法性者即是真如」[0883b10–13]。
〔二譯對位：非是色身相可比知如來／不應以色體准如來法身（破「以相比知法身」）· 諸佛唯法身轉輪王非佛／勿彼轉輪王與如來齊等（破「相好即佛」）· 非相好果報依福德成就·而得真法身方便異相故／即具相果報圓滿福不許·能招於法身由方便異性（真法身依方便異相·非相好福德果）· 唯見色聞聲是人不知佛·非是識境故／唯見色聞聲是人不知佛·非是識境故（法身唯真如·非識境）——同一世親論之二漢譯，名異義一。義淨譯獨標「由真法身是智自性故，與彼福體性不同」[0883b01]。〕
無著 T1510（達摩笈多譯）：此分屬十八住之第十七證道（淨心住處 [0758c03–04]），於證道後佛地六種具足攝轉依（國土淨·無上見智淨·隨形好·相身·語·心具足 [0757c28–0758a01]）中之心具足·第四「攝取法身」——「為攝取法身故，經言『須菩提！於意云何？應以相具足見如來不』如是等。『須菩提！於意云何？如來可以相具足，正覺阿耨多羅三藐三菩提？莫作是念』者，此義明相具足體非菩提，亦不以相具足為因也，以相是色自性故」[0758a19–24]。前周·離障礙住處第十二「不具福資糧」亦對位此文——「為離不具福資糧故，經言『須菩提！於意云何？以三十二大丈夫相見如來耶』者，顯示為福資糧故，親近、供養如來時，不應以相成就見如來。云何見？應見第一義法身故」[0762b07–11]。〔無著此段止安立經文之住處對位（攝取法身＝不以相觀法身如來），並明「相具足體非菩提、以相是色自性」；其法身唯智證·非識境之展開，世親論偈足之（見上世親條），窺基引無著釋補之（見下窺基條 [0152a15–19]）。〕
吉藏（三論）T1699：科為「『可以三十二相觀如來不』下，此第十一章經」[0122a27–28]。釋來意：「但耳眼之徒多言三十二相是佛，即更復生疑：以修三十二相業等故得三十二相身，有三十二相身即有法身，故知法身應有相好。為破此疑，故有此章來」[0122b01–04]；「近接前章總明正法平等無有高下；次章明無眾生可度，釋無下義。今了三十二相非佛，釋無高義」[0122b06–08]。判此章「凡五句：一、佛牒疑情問；二、須菩提同迷答；三、佛舉輪王竝破；四、須菩提悟解；五、佛說偈呵之」[0122b08–10]。釋色見聲求偈：「問：《觀佛三昧經》云『若觀佛色聲皆滅重罪』，今云何見色聞聲行邪道耶？答：若得般若方便用，見色聞聲亦是佛，非色聲亦是佛，乃至非非色聲亦是佛。若不得般若方便，用五句皆非佛」[0122b10–14]。
智顗（天台）T1698：科為「『可以三十二相觀如來』下，二辨行」[0083a01–02]。判「就文有五，一、正觀問，二、邪答，三、佛難，四、領解，五、佛舉正義為釋」[0083a02–03]。釋五段：「初、以問，疑者謂眾生是有，可化而聖，法身不無，可以妙相而期，故問之也。次、邪答者，聽者實爾，用三十二相是如來也。三、難輪王是佛，即以近事質之令其自解。四、信解，不應時情謂然，我解不爾。五、佛舉正釋者，五色煥眼而非形，八音盈耳而非聲，偏謬為邪愚，邪隔不見也」[0083a03–10]。
窺基（唯識）T1700：依世親「此即展轉疑中第三段疑也」[0151c14]，述疑情「雖相成就，不可得見如來，以非彼體，以如來法身為體；而如來法身，以見相成就，比知則知如來法身為福相成就」[0151c16–18]；「報、化二身，即以法身為體，其外報、化身既有相好，以外比知內，法身亦應有其相好也。如覩人面，即知心事故」[0151c18–21]。判「文有其五，一者、如來問，二、善現不正答，三、如來却質，四、善現正答，五、舉頌以成」[0151c21–23]；引無著「此即心具足中第四為攝取法身故。謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」[0151c24–27]。釋經偈：「此舉二頌，以成前義。於中初偈顯不應以色、聲以觀法身如來，若取色、聲，不契真理，是行邪道，不見法佛故。次偈明法身妙體超尋思故，凡夫不可見，亦非分別之識所能知故」[0152a08–12]；引《涅槃》四依「依法不依人，依了義不依不了義，依義不依語，依智不依識」[0152a12–14]；引無著「初偈顯示如所不應見，不可見故；次偈顯示不應見及不能見因緣。云何不可見？諸見世諦故。何因緣故不可見？以彼法真如相故，非言說而知，唯自證故」[0152a14–18]。〔窺基並出異本之記：「然准餘本，無善現不正答，亦無如來却質之文」[0151c29–0152a01]——即羅什傳本（須菩提同迷答·佛舉輪王却質）與餘本（流支等·善現逕作正答）之科段差。〕
古德三家異流（三論·天台·唯識）於本分同歸世親二偈：相好非可比知法身（非是色身相可比知如來·破「以相比知」）；諸佛唯法身、轉輪王非佛（破「相好即佛」——同具三十二相者輪王亦有，故不可以相定佛）；真法身依方便異相所得（非相好果報依福德成就·法身是智相身·福德是異相身）；色見聲求是行邪道、唯見色聞聲是人不知佛（真如法身非識境·唯智自證）。吉藏「了三十二相非佛·五句（問·迷答·輪王竝破·悟解·偈呵）·得般若方便則見色聞聲亦是佛」、智顗「五色煥眼而非形·八音盈耳而非聲·偏謬為邪愚」、窺基（依世親無著）「以相比知法身之疑·初偈遣色聲觀法身是行邪道·次偈明法身超尋思非分別識所知·攝取法身（內觀清淨法身不以形相觀）」——逐項錨於「三十二相竝破·色見聲求偈·法身非識境」。此即本分「法身非相」之古德定讀。
五、術語
三十二相 dvātriṃśal-mahāpuruṣa-lakṣaṇa（三十二大丈夫相；羅什·真諦作「三十二相／具足相」，流支「相成就」·笈多「相具足」·玄奘「諸相具足」·義淨「具相」之譯異見目二；無著「以相是色自性故」T1510a [0758a23–24]）·
轉輪聖王 cakravartin（具三十二相之世間王；佛舉之竝破——「若以相觀如來者，轉輪聖王應是如來」T235 [0752a13–14]；輪王與佛同具三十二相，故不可以相定佛）·
法身 dharma-kāya（智相身·唯智所證；世親「諸佛唯法身」T1511 [0794c27]、「法身者是智相身」[0795a07]；義淨「真法身是智自性」T1513 [0883b01]；窺基「法身妙體超尋思故，凡夫不可見」[0152a11–12]）·
法性／真如 dharmatā ／ tathatā（餘五本第二頌「應觀佛法性，即導師法身」之「法性」；義淨「此云法性者即是真如」T1513 [0883b12–13]；非識境·唯自證）·
色見聲求·行邪道 rūpeṇa māṃ ye 'drākṣur… mithyā-prahāṇa-prasṛtā（以色見·以聲求＝行邪道／履邪斷／起邪觀；世親「唯見色聞聲，是人不知佛」T1511 [0795a15]；「邪道／邪斷／邪觀」之譯異見目二）·
攝取法身（佛地心具足之第四；無著「為攝取法身故……不可以其形相而觀法身如來」T1510a [0758a19]·窺基引 [0151c24–29]）·
方便異相身／智相身（世親「法身者是智相身，福德者是異相身故」T1511 [0795a07–08]；真法身依方便異相所得·與福德果報異體）。〔梵文發音輔助；「相」之諸譯與「邪道」之譯異見目二。〕
六、譬喻・修辭（色見聲求偈·輪王竝破 · 譬喻分 · 加重）
本分為譬喻分（昭明 32分之譬喻分：分四 虛空·分十四 忍辱仙人·分二十六 色見聲求·分三十二 六喻），目六加重。其修辭之要在「輪王竝破之近事質詰」與「色見聲求偈之呵斥」二筆：
- 轉輪聖王竝破之近事質詰：佛不直破「三十二相非佛」，而舉一近事——「若以三十二相觀如來者，轉輪聖王則是如來」
[0752a13–14]。轉輪聖王亦具三十二相（世間共許），若以相定佛，則輪王亦應是佛——以子之矛攻子之盾，令須菩提自悟（智顗「即以近事質之令其自解」[0083a06–07]；吉藏「佛舉輪王竝破」[0122b09]）。此「以近事反質」之筆，不立一語而疑自破，是經之問答機鋒。 - 色見聲求偈之呵斥（本分譬喻之核）：「若以色見我，以音聲求我，是人行邪道，不能見如來」
[0752a17–18]——以「色（相好）」「聲（音聲）」二者攝盡「以形相求佛」之執，斷以「行邪道」「不能見如來」。偈體斬截，四句（餘五本八句）如棒喝。羅什止二句（色見聲求·行邪道·不見如來），餘五本益第二頌（法身·法性·非識境，見目二）——第二頌轉遮為顯，正明「不見相好之佛者，乃見法身之佛」（世親「唯見色聞聲，是人不知佛；以真如法身，非是識境故」T1511 [0795a15–16]）。一遮（色見聲求是邪道）一顯（法身唯智證·非識境），是偈之雙轉。 - 「見色聞聲亦是佛」之翻轉（古德補義）：經文止「色見聲求是行邪道」，吉藏補一翻轉——「若得般若方便用，見色聞聲亦是佛，非色聲亦是佛……若不得般若方便，用五句皆非佛」
[0122b12–14]；智顗「五色煥眼而非形，八音盈耳而非聲」[0083a08–09]（色非定色·聲非定聲，得方便則色聲皆佛、失方便則五句皆非）。此顯「色見聲求行邪道」非絕色聲於佛外，乃遣「執色聲定佛」之邪——得般若則色聲非礙。 - 見而即非之翻轉：正問「可以三十二相觀如來不」（似許以相觀佛），須菩提初同迷（如是以相觀），佛陡舉輪王竝破（若爾輪王亦是佛），須菩提乃悟（不應以相觀），終以偈呵（色見聲求是邪道）。所許之「相」（三十二相）與其「即非定佛之相」（輪王亦具）相形，正破「相好即法身」之執。此「見而即非」之筆，與分二十「具足色身即非具足色身」、分十「莊嚴而即非莊嚴」同一翻轉之構。本分（色見聲求偈·輪王竝破）為譬喻分目六加重之一例；虛空喻在分四·忍辱仙人喻在分十四·六喻在分三十二。
七、互讀
- 三十頌（T1586）：三身·法身（v.30 法身·圓成實·轉依）——本分「諸佛唯法身·法身是智相身·真法身是智自性」之論本對應（法身唯智所顯·非相好色身）。
- 辯中邊論（T1600）：辯真實品·法身·無相之相——本分「法身妙體超尋思·非分別識所知」〔窺基語見目四〕與辯中邊真實·法身唯智境相通。
- 攝大乘論（T1594）：彼果智分·三身（自性身／受用身／變化身）——本分「諸佛唯法身（自性身）·相好身（報化）非法身·真法身是智自性」之三身論本（世親「法身者是智相身，福德者是異相身」
〔見目四〕）。 - 二十論（T1590）：唯識無境·非識境——本分「真如法身非是識境·彼識不能知」〔世親·窺基語見目四〕即「法身唯智自證·非凡夫分別識所緣」之論本對應（法身超識境，非色聲識所行）。
- 成唯識論（T1585）：四智·三身·遍計所執——本分「法身唯智相身·非識境·非分別所知」即成唯識「轉識成智·法身唯無分別智所證」之經語對應；「以三十二相觀如來＝行邪道」即「相好非遍計所執之實法身」之論本技術語。
- 心經（T251）：「是諸法空相」「無眼界乃至無意識界」——「色見聲求是行邪道·法身非識境」與心經「色（相好）·聲非實·法身離識界」同一無自性而非識所緣之理。
本分「諸佛唯法身·真如法身非是識境·色見聲求行邪道」，即三十頌·攝論·成唯識論「三身·轉識成智·法身唯智證·非識境」之經語對應。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「若以色見我以音聲求我是人行邪道」一語，成唯識論以「法身唯無分別智所證·相好非遍計實法身·非分別識境」之技術語說同一事。本分破「以三十二相觀如來」之法執，正 §17 後半「法空·破四見·所知障」之一施，回扣十七樞紐〔摘自《金剛經的自我重演》S5-P07，前後半摺疊之結構見分十七目三·目四〕；「遣色聲相而顯法身」即「應無所住而生其心」之轉依一面〔摘自 S5-P06；古德見目四〕。〔約定：只列實相關者，不强挂——系聯，非湊數。辯中邊論於本分止法身唯智義之旁繫，餘從闕。成唯識論 起草中，穩定名引，俟成增鏈，不重出引文〔古德引見目四〕。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「色見聲求是行邪道·不能見如來」之遮感官相 ↔ 西方否定神學與「不可形象化的神／禁像」（via negativa·禁絕偶像；神不可以感官形象（色）、言語讚頌（聲）把捉，凡形象皆偶像）與康德「現象／物自身」之分（相好·音聲屬可感現象，法身近不可感之自體）：西方多就感官表象之不可及立論（神聖／自體超乎色聲之外，感官皆有限）；古德／唯識讀「色見聲求行邪道」非僅「法身超乎感官」之否定——餘五本第二頌復轉遮為顯（「應觀佛法性，即導師法身」），明「法身唯智相所證·非識境」（世親「以真如法身，非是識境故」
T1511 [0795a16]），是轉識成智所現之三身分位，非純不可知之超越神（法身可證可顯·唯無分別智所行，非物自身之絕不可知）。 - 「諸佛唯法身·轉輪王非佛」之相好非佛體 ↔ 西方知識論之「以相似性（同具某屬性）為同一」之反題：佛舉「輪王亦具三十二相」竝破——西方或讀為「不可以共相（三十二相）定殊相（佛）」之邏輯反例（同具一屬性者未必同一）；古德以「相好是色自性·法身是智相身」（無著
[0758a23–24]·世親[0795a07]）言佛與輪王之別非屬性之異，乃法身（智證·圓成）與相身（色性·依他）之體性差（世親「而得真法身，方便異相故」[0795a06]），是三身體性之別，非邏輯之歸謬。 - 「法身唯智自證·非識境·彼識不能知」之超識境 ↔ 西方神祕主義之「不可言說的冥契」（艾克哈特·偽狄奧尼修斯之「無知之雲」·超乎理智之神合）與現象學之「本質直觀」：可對觀；然唯識「法身非識境」非「超乎理智之神祕冥契」——「彼識不能知」者，謂凡夫分別識（六識·遍計）不能緣，而無分別智（轉識成智·唯自證）能證（窺基「以彼法真如相故，非言說而知，唯自證故」
[0152a17–18]）。非反理智之神祕，乃轉依所成之智境，有位次·可修證。 - 對觀之要：西方傾向以「不可以色聲見佛」為否定神學·禁像·感官界限之命題（神／自體何以超乎形象與言詮）；古德以「色見聲求行邪道·法身唯智證非識境」為遣相好法執·轉識成智·證真如法身之修證（所遣者乃「相好即法身」之法執〔所知障〕，遮色聲正為顯無分別智所證之法身）。命題之遮詮與修證之斷障·轉智，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0752a11–a18]（原典 · 法身非相分；經偈 [0752a17–18]，獨二句）。六譯本三十二相竝破＋色見聲求偈一段 [出處] 見目二：流支 T0236a [0756b14–b23] · 真諦 T0237 [0765c28–0766a07] · 笈多 T0238 [0771a15–a28] · 玄奘 T220⑨ [0985a15–a26] · 義淨 T0239 [0775a09–a17]（餘五本經偈皆四句·益法身一頌）。 科判／論本：無著 T1510a [0757c27–0758a01·0758a19–a24·0758c03–04·0762b07–b11] · 世親 T1511 [0794c16–0795a24]（偈一 [0794c26–27]·偈二 [0795a05–06]·釋偈 [0795a15–16]）· 世親 T1513 [0883a21–b13]（頌一 [0883a22–23]·頌二 [0883a28–29]·經偈 [0883b03–06]·釋偈 [0883b08–09]）。 古德：吉藏 T1699 [0122a27–b14] · 智顗 T1698 [0083a01–a10] · 窺基 T1700 [0151c13–0152a18]。
1 · Placement in the Sectioning Schemes (the dharma-body is not a form · §17 second half · simile-division)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 26, The Dharma-Body Is Not a Form (法身非相分) |
| Shi Huijing §17 two-part | Second half (emptiness of dharmas · breaking the four views · the cognitive hindrance; after the pivot of division 17, the dharma-emptiness station's breaking of the clinging-to-dharmas of "the marks-and-features are the dharma-body," the "is-not" falling on the Buddha's thirty-two-marks body) |
| Dao'an's three-part schema | Main-teaching division · second cycle · the fulfillment at the buddha-stage in the witnessing of the way |
| Asaṅga's eighteen abodes, T1510 | Seventeenth abode, the witnessing of the way (the abode of the pure mind [0758c03–04]), within the buddha-stage's six fulfillments that subsume the transformation of the basis the mind-fulfillment · the fourth "taking up the dharma-body" — 「為攝取法身故，經言『須菩提！於意云何？應以相具足見如來不』如是等。『須菩提！於意云何？如來可以相具足，正覺阿耨多羅三藐三菩提？莫作是念』者，此義明相具足體非菩提，亦不以相具足為因也，以相是色自性故」 [0758a19–24] (the prior cycle · the twelfth abode of being-apart-from-hindrance "not-perfecting-the-merit-provision" also corresponds to 「以三十二大丈夫相見如來」 [0762b07–11]) |
| Vasubandhu's twenty-seven doubts, T1511/T1513 | The doubt "inferring the dharma-body from the perfection of marks" — 「復有疑，雖相成就不可得見如來，以非彼體，以如來法身為體；而如來法身以見相成就比知，則知如來法身為福相成就。自下經文為斷此疑」 (T1511 [0794c22–25]); Yijing's rendering sets the doubt's turn "if one gives a gift without clinging to dharmas, how is it a gift made to seek the superior fruit of perfect awakening," reaching here to display "the merit of report-marks is also called possessing-marks……because the true dharma-body is of the nature of wisdom, it differs in substance-nature from that merit" (T1513 [0883a24–b01]) |
| Jizang (Three-Treatise) T1699 | 「『可以三十二相觀如來不』下，此第十一章經」 [0122a27–28]; 「了三十二相非佛，釋無高義」 [0122b07–08]; judges this chapter "five clauses in all: first, the Buddha raises the doubt as a question; second, Subhūti answers in shared confusion; third, the Buddha raises the wheel-king and breaks it; fourth, Subhūti awakens; fifth, the Buddha speaks the verse to rebuke it" [0122b08–10] |
| Zhiyi (Tiantai) T1698 | 「『可以三十二相觀如來』下，二辨行」 [0083a01–02]; 「就文有五，一、正觀問，二、邪答，三、佛難，四、領解，五、佛舉正義為釋」 [0083a02–03] |
| Kuiji (Yogācāra) T1700 | Following Vasubandhu 「此即展轉疑中第三段疑也」 [0151c14]; Asaṅga 「此即心具足中第四為攝取法身故。謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」 [0151c24–27]; 「文有其五，一者、如來問，二、善現不正答，三、如來却質，四、善現正答，五、舉頌以成」 [0151c21–23] |
Sense of the dharma-body not being a form: this division, coming after the pivot (division 17, Ultimately, No Self · emptiness of dharmas), division 20 (Apart from Form, Apart from Marks), division 22 (No Dharma Can Be Attained), and division 25 (Transforming with Nothing Transformed · breaking the view of self), arises from the doubt of "the marks-and-features body being the Buddha" — because by cultivating the karma of the thirty-two marks one attains the thirty-two-marks body, and to have the marks-and-features body is to have the dharma-body, hence the doubt "the dharma-body should have marks-and-features, one may contemplate the Tathāgata by the thirty-two marks" (Jizang 「但耳眼之徒多言三十二相是佛，即更復生疑」 [0122b01]; Vasubandhu 「而如來法身以見相成就比知，則知如來法身為福相成就」 [0794c23–25]; Kuiji 「外比知內，法身亦應有其相好也。如覩人面，即知心事故」 [0151c20–21]). So the Buddha raises "a wheel-turning sage-king too possesses the thirty-two marks" and breaks it (if one contemplates the Tathāgata by marks, the wheel-king too should be the Tathāgata), then speaks the verse 「若以色見我，以音聲求我，是人行邪道，不能見如來」 to rebuke it. The three lineages of ancient masters all read this passage following Vasubandhu's two verses: the marks-and-features cannot infer the dharma-body (it is not a color-body mark by which the Tathāgata can be inferred · breaking "inferring the dharma-body from marks"), the buddhas are the dharma-body alone (the wheel-king is not a buddha · breaking "the marks-and-features are the buddha"), and the true dharma-body is attained through skillful means and a different mark (not the report-fruit of marks-and-features dependent on merit). Asaṅga judges this division to belong to the witnessing of the way (the seventeenth abode) of the buddha-stage's mind-fulfillment, the fourth "taking up the dharma-body" ([0758a19–24]), causing beings to inwardly contemplate the pure dharma-body, not to contemplate the dharma-body Tathāgata by form. This division's "is-not" appears in the homologous sense of 「如來說三十二相即是非相是名三十二相」 (already established in division 5 · this division elaborates it with "the wheel-turning sage-king broken alongside + the seeing-by-form-seeking-by-sound verse," see register 3) — falling on the Buddha's marks-and-features body (the dharmic self), one application of the §17 second half's emptiness of dharmas · breaking the view of dharmas.
2 · Collation of the Variant Translations (six Chinese versions · the thirty-two-marks breaking + the seeing-by-form-seeking-by-sound verse passage)
Key lines: 可以三十二相觀如來不（問）/ 轉輪聖王則是如來（竝破）/ 不應以三十二相觀如來（悟）/ 若以色見我以音聲求我是人行邪道不能見如來（偈）
| Version | The thirty-two-marks breaking + seeing-by-form-seeking-by-sound verse passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 「須菩提！於意云何？可以三十二相觀如來不？」須菩提言：「如是，如是！以三十二相觀如來。」佛言：「須菩提！若以三十二相觀如來者，轉輪聖王則是如來。」須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」爾時，世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不能見如來。」 | 0752a11–a18 |
| Bodhiruci T236 | 「須菩提！於意云何？可以相成就得見如來不？」須菩提言：「如我解如來所說義，不以相成就得見如來。」佛言：「如是，如是！須菩提！不以相成就得見如來。」佛言：「須菩提！若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來。」爾時，世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不能見如來。彼如來妙體，即法身諸佛，法體不可見，彼識不能知。」 | 0756b14–b23 |
| Paramārtha T237 | 「須菩提！汝意云何？可以具足相觀如來不？」須菩提言：「如我解佛所說義，不以具足相應觀如來。」佛言：「如是，須菩提！如是。不以具足相應觀如來。何以故？若以具足相觀如來者，轉輪聖王應是如來，是故不以具足相應觀如來。」是時世尊而說偈言：「若以色見我，以音聲求我，是人行邪道，不應得見我。由法應見佛，調御法為身，此法非識境，法如深難見。」 | 0765c28–0766a07 |
| Dharmagupta T238 | 「彼何意念？善實！相具足如來見應？」善實言：「不如此，世尊！如我，世尊說義解，我不相具足如來見應。」世尊言：「善，善！善實！如是，如是！善實！如如語汝，不相具足如來見應。彼何所因？彼復，善實！相具足如來見應；有彼王轉輪，如來有；彼故，不相具足如來見應。此相非相故，如來見應。」爾時，命者善實……爾時，世尊彼時此伽陀說：「若我色見，若我聲求，邪解脫行，不我見彼。法體佛見應，法身彼如來，法體及不識，故彼不能知。」 | 0771a15–a28 |
| Xuanzang T220⑨ | 佛告善現：「於汝意云何？可以諸相具足觀如來不？」善現答言：「如我解佛所說義者，不應以諸相具足觀於如來。」佛言：「善現！善哉！善哉！如是！如是！如汝所說。不應以諸相具足觀於如來。善現！若以諸相具足觀如來者，轉輪聖王應是如來，是故不應以諸相具足觀於如來，如是應以諸相非相觀於如來。」爾時，世尊而說頌曰：「諸以色觀我，以音聲尋我，彼生履邪斷，不能當見我。應觀佛法性，即導師法身；法性非所識，故彼不能了。」 | 0985a15–a26 |
| Yijing T239 | 「妙生！於汝意云何？應以具相觀如來不？」「不爾，世尊！不應以具相觀於如來。」「妙生！若以具相觀如來者，轉輪聖王應是如來，是故不應以具相觀於如來，應以諸相非相觀於如來。」爾時，世尊而說頌曰：「若以色見我，以音聲求我，是人起邪觀〔大正本·校語見下〕，不能當見我。應觀佛法性，即導師法身，法性非所識，故彼不能了。」 | 0775a09–a17 |
What the variants turn on:
- The name of the contemplating-subject "三十二相／相成就／具足相／相具足／諸相具足／具相": Kumārajīva and Paramārtha have the concrete "三十二相／具足相" (pointing directly at the thirty-two marks of the great person); Bodhiruci has "相成就" (perfection of marks), Dharmagupta "相具足," Xuanzang "諸相具足," Yijing "具相" (variant renderings of the same Sanskrit lakṣaṇa-sampad). Kumārajīva's "三十二相" is the most concrete, attaching precisely to the breaking of "a wheel-turning sage-king too possesses the thirty-two marks" (the wheel-king and the Buddha both possess the thirty-two marks, hence one cannot fix the Buddha by marks — see register 4, Jizang, Zhiyi).
- Kumārajīva's scriptural verse alone has two lines · the other five versions four lines: Kumārajīva's verse stops at 「若以色見我，以音聲求我，是人行邪道，不能見如來」, two lines
[0752a17–18]; Bodhiruci, Paramārtha, Dharmagupta, Xuanzang, and Yijing all add a second verse (a couplet of dharma-body · dharma-nature · non-cognition-realm) — Bodhiruci 「彼如來妙體，即法身諸佛，法體不可見，彼識不能知」[0756b22–23]; Paramārtha 「由法應見佛，調御法為身，此法非識境，法如深難見」[0766a06–07]; Dharmagupta 「法體佛見應，法身彼如來，法體及不識，故彼不能知」[0771a27–28]; Xuanzang 「應觀佛法性，即導師法身；法性非所識，故彼不能了」[0985a25–26]; Yijing 「應觀佛法性，即導師法身，法性非所識，故彼不能了」[0775a16–17]. This second verse (of the family of the Sanskrit dharmato buddhā draṣṭavyā dharmakāyā hi nāyakāḥ…) is missing in Kumārajīva's recension and present in all the other five versions and in Vasubandhu's treatise — Vasubandhu's two renderings cite the four lines directly and gloss them (T1511 [0795a10–13]·T1513 [0883b03–06]), proof that Kumārajīva's source differs from the others. This single verse is the text of "the dharma-body witnessed by wisdom alone · not the cognition-realm," and is the eye of this division's Yogācāra sense (see registers 3 and 4). - The variant rendering of 「行邪道」 (walking a deviant path): Kumārajīva 「是人行邪道」, Bodhiruci 「是人行邪道」, Paramārtha 「是人行邪道」 (all "walking a deviant path"); Xuanzang 「彼生履邪斷」
[0985a24], Yijing 「是人起邪觀〔大正本; CBETA notes a variant〕」[0775a15], Dharmagupta 「邪解脫行」[0771a25]— "deviant path / deviant severing / deviant contemplation / deviant liberation-practice" attach to the variant readings of the Sanskrit mithyā-prahāṇa (deviant severing) and mithyā-pratipanna (deviant practice); Xuanzang's 「履邪斷」 alone takes the "deviant severing" reading (connected to the next division 27's doubt of "the mark of annihilation"), Yijing's 「起邪觀」 takes the contemplative-practice sense. - 「不能見如來／不應得見我／不能當見我」 (cannot see the Tathāgata / should not see me / cannot then see me): Kumārajīva and Bodhiruci have "cannot see the Tathāgata"; Paramārtha has "should not see me"
[0766a05], Xuanzang and Yijing "cannot then see me"[0985a24]·[0775a15], Dharmagupta "cannot see them"[0771a26]— the difference of "Tathāgata / me" attaches to the first person māṃ of the Sanskrit (the verse being the Buddha's own speech, hence "me"); Kumārajīva and Bodhiruci render by sense as "the Tathāgata," the other versions preserving the original "me." - Xuanzang · Yijing add 「應以諸相非相觀於如來」: Xuanzang
[0985a21], Yijing[0775a12–13]add, after the breaking, a clause 「如是應以諸相非相觀於如來」 (thus one should contemplate the Tathāgata by the marks being no-marks) — Kumārajīva, Bodhiruci, Paramārtha lack this clause (stopping at "hence one does not see the Tathāgata by the perfection of marks"). This "the marks being no-marks" is just the right contemplation of removing marks (the same as division 5's 「諸相非相則見如來」), explicitly marked in the Able-to-Cut recensions. - The Able-to-Cut doubling · Dharmagupta's distinct structure: Dharmagupta 「小兒凡夫生、小兒凡夫生者」
[0771a13–14]etc. still carry the Able-to-Cut doubling textual feature; its verse is four lines in two stanzas (v4 「若我色見，若我聲求，邪解脫行，不我見彼」[0771a25–26]+ v5 「法體佛見應，法身彼如來，法體及不識，故彼不能知」[0771a27–28]), with inverted word-order (「若我色見」 rather than 「若以色見我」), recorded verbatim, not abridged.
3 · “Is-Not” and the Three Natures (the eye · §17 second half · emptiness of dharmas · breaking the four views · simile-division weighted)
This division elaborates the sense of "the thirty-two marks that is-not marks" with "the wheel-turning sage-king broken alongside + the seeing-by-form-seeking-by-sound verse" (division 5's 「如來說三十二相即是非相是名三十二相」 [0750a22–23] already established this "is-not," and this division applies it once more at the single point of the Buddha's marks-and-features body and rebukes it with the verse): 「三十二相 — （轉輪王亦具，故）即非〔可定佛之〕相 — 〔不可以〕三十二相〔觀如來〕」 — what is removed is the clinging-to-dharmas of "the marks-and-features body is the dharma-body." This is the §17 second half's "emptiness of dharmas · breaking the four views · the cognitive hindrance" applied to the Buddha's body (the marks-and-features body).
★ The second-half binding: this division sits after the §17 pivot (second half · divisions 17 to 32). The first half's (divisions 1 to 16) "is-not" mostly falls on the outer objects of "mark · dharma · merit," what is countered being the afflictive hindrance (breaking the four marks · emptiness of self); here at this division (second half · emptiness of dharmas), the "is-not" falls on the Buddha's thirty-two-marks body — breaking the clinging-to-dharmas (the dharmic self) of "the marks-and-features are the dharma-body, one may contemplate the Tathāgata by marks-and-features," what is countered being the cognitive hindrance (breaking the four views). This binds to the pivot of division 17's 「通達無我、法」 [0751b12] (personal self · dharmic self · the two emptinesses · Kuiji 「達我、法空，證無我理」 [0147b09–10]): division 17 already opens the gate of dharma-emptiness, and this division hooks back to division 17's dharma-emptiness, applying it once more at the single point of "the Buddha's body" — the Buddha's marks-and-features body too has no real self-nature, the dharma-body cannot be inferred from marks (the "is-not" · seeing-by-form-seeking-by-sound is walking a deviant path). 〔This second-half turn of "emptiness-of-self → emptiness-of-dharmas · the afflictive → the cognitive hindrance · the second cycle severing the cognitive hindrance," what the ancient masters base it on is just division 17's Kuiji (following Vasubandhu) 「第二周為斷障，障即所知也」 [0127c01–03], Kuiji (following Asaṅga) 「為二種無我故……二種正覺」 [0147b26–27]; detailed at division 17's register 4.〕
「三十二相 — 〔輪王竝破〕即非〔可定如來之〕相 — 〔不應以〕三十二相〔觀如來〕」 maps to the three natures (the dharma-emptiness station):
- 三十二相 (X) is the other-dependent — the thirty-two marks of the great person manifested by the response of report- and transformation-bodies (the mark-body felt through the karma of cultivated merit; Asaṅga 「以相是色自性故」
[0758a23–24]; Vasubandhu 「色身攝得八十種好三十二相」T1511 [0792c28–29]). The mark-body stands forth and can be seen, hence "is called the thirty-two marks" (division 5[0750a23]). - 〔輪王竝破〕即非可定如來之相 removes the wholly-imagined — not the clinging of "the marks-and-features are the dharma-body, the Tathāgata can be inferred from marks" (Vasubandhu 「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛」
T1511 [0794c26–27]). The "is-not" removes the clinging of "fixing the Buddha by marks-and-features" — if one fixes the Buddha by marks, then a wheel-turning sage-king who likewise possesses the thirty-two marks should also be a buddha (Jizang 「了三十二相非佛，釋無高義」[0122b07–08]). - 〔不應以〕三十二相〔觀如來〕 establishes the perfectly-accomplished (removing-yet-displaying the true dharma-body) — seeing by form and seeking by sound are both walking a deviant path, the true dharma-body is witnessed only by the wisdom-mark · not seen by form or sound · not known by the discriminating cognition (Vasubandhu 「唯見色聞聲，是人不知佛；以真如法身，非是識境故」
T1511 [0795a15–16]; Yijing 「此真如法身，非是識境故」T1513 [0883b09]). Removing "the marks-and-features are the Buddha" while displaying the perfectly-accomplished thusness of "the dharma-body witnessed by wisdom alone · not the cognition-realm."
The eye of this division (★ second half · emptiness of dharmas · simile-division weighted): the single stroke of the "seeing-by-form-seeking-by-sound verse," what it breaks is the clinging-to-dharmas of "seeking the Buddha by marks-and-features (form), by sound" — falling on the Buddha's body itself (the marks-and-features body, the sound), not the first half's outer objects of "mark · being · merit." The continued practice of division 17's "the turn from emptiness-of-self to emptiness-of-dharmas": division 20 (Apart from Form, Apart from Marks) already broke "the marks-and-features are the dharma-body" at the Buddha's color-body · the marks, division 22 (the awakening that is no-attainment) already broke "awakening is a real dharma," and this division 26 advances to breaking the clinging of "contemplating the Tathāgata by the thirty-two marks (and sound)" — Vasubandhu reads directly 「諸佛唯法身，轉輪王非佛」 (the dharma-body is not a marks-and-features body that can be inferred), 「以真如法身非是識境故」 (the dharma-body witnessed by wisdom alone · not the form-sound cognition-realm). This reading of "is-not" mapped to the three natures is set out in Shi Huijing's The "Is-Not" Three-Clause Formula Mapped to the Yogācāra Three Natures 〔from S5-P01〕; this division is one application of it at the station of "the Buddha's marks-and-features body (the thirty-two marks · sound)," that is, the landing of the §17 second half's emptiness of dharmas · breaking the view of dharmas at the single point of the Buddha's body, hooking back to the pivot of division 17's "emptiness of dharmas · severing the cognitive hindrance." 〔The "seeing-by-form-seeking-by-sound" removing of marks to display the dharma-body is just one face of the transformation-of-the-basis sense of "abiding in nothing, give rise to the mind" in contemplating the Buddha's body 〔from S5-P06〕, see register 7.〕
4 · Variant Readings of the Ancient Masters (by school · the dharma-body cannot be inferred from marks-and-features · the wheel-king is not a buddha · form-sound is walking a deviant path · weighted)
Core, weighted — Vasubandhu's two verses in the Vajracchedikā-prajñāpāramitā-śāstra (it is not a color-body mark by which the Tathāgata can be inferred · the buddhas are the dharma-body alone, the wheel-king is not a buddha / it is not the report-fruit of marks-and-features dependent on merit · the true dharma-body is attained through skillful means and a different mark), preserved in two Chinese renderings: Vasubandhu breaks the doubt of "inferring the dharma-body from marks" with "the marks-and-features cannot infer the dharma-body," breaks the clinging of "the marks-and-features are the buddha" with "the buddhas are the dharma-body alone, the wheel-king is not a buddha," makes plain the distinction of the dharma-body and the merit-body with "the true dharma-body is attained through a different mark of skillful means," and then glosses the scriptural verse 「唯見色聞聲、是人不知佛」 anchored to the scriptural phrasing; the two renderings differ in name but are one in sense.
Vasubandhu T1511 (Bodhiruci's rendering) first sets the doubt — 「復有疑，雖相成就不可得見如來，以非彼體，以如來法身為體；而如來法身以見相成就比知，則知如來法身為福相成就。自下經文為斷此疑」 [0794c22–25]. Verse one [0794c26–27]:
「非是色身相，可比知如來；諸佛唯法身，轉輪王非佛。」
「此義云何？有人言：福德能成是相果報，以成是相故，則知福德力得大菩提。若如是，如來則以相成就得阿耨多羅三藐三菩提。為遮此故，如經『若以相成就觀如來者，轉輪聖王應是如來，是故非以相成就得見如來』故」 [0794c28–0795a04]. Verse two [0795a05–06]:
「非相好果報，依福德成就；而得真法身，方便異相故。」
「此明何義？法身者是智相身，福德者是異相身故」 [0795a07–08]. Glossing the scriptural verse (the two stanzas of seeing-by-form-seeking-by-sound) [0795a15–16]:
「唯見色聞聲，是人不知佛；以真如法身，非是識境故。」
「此示何義？如來法身不應如是見聞……以何等人不能見？謂凡夫不能見故」 [0795a17–19]; 「是人者，是凡夫人，不能見真如法身。如經『彼如來妙體，即法身諸佛。法體不可見，彼識不能知』故」 [0795a22–24].
Vasubandhu T1513 (Yijing's rendering) first sets the turn with "the merit of report-marks is also called possessing-marks" — 「此則報相之福，亦名具相，由彼成此故，藉其福力得菩提故。有作是說：此則如來以其具相，現證無上正覺」 [0883a24–26]. Verse one [0883a22–23]:
「不應以色體，准如來法身；勿彼轉輪王，與如來齊等。」
Verse two [0883a28–29]:
「即具相果報，圓滿福不許；能招於法身，由方便異性。」
「由真法身是智自性故，與彼福體性不同」 [0883b01]. The scriptural verse, two stanzas [0883b03–06]: 「若以色見我，以音聲求我，彼人起邪勤，不能當見我。應觀佛法性，即導師法身，法性識難知，故彼不能了。」 Glossing the verse [0883b08–09]:
「唯見色聞聲，是人不知佛；此真如法身，非是識境故。」
「此文意顯不應以色聲二種觀於如來……言彼異生妄起邪勤，不依正道求見於我。此云法性者即是真如」 [0883b10–13].
〔Correspondence of the two renderings: 非是色身相可比知如來 / 不應以色體准如來法身 (breaking "inferring the dharma-body from marks") · 諸佛唯法身轉輪王非佛 / 勿彼轉輪王與如來齊等 (breaking "the marks-and-features are the buddha") · 非相好果報依福德成就·而得真法身方便異相故 / 即具相果報圓滿福不許·能招於法身由方便異性 (the true dharma-body attained through a different mark of skillful means · not the report-fruit of marks-and-features merit) · 唯見色聞聲是人不知佛·非是識境故 / 唯見色聞聲是人不知佛·非是識境故 (the dharma-body is thusness alone · not the cognition-realm) — one and the same Vasubandhu treatise in two Chinese renderings, differing in name but one in sense. Yijing's rendering alone marks 「由真法身是智自性故，與彼福體性不同」 [0883b01].〕
Asaṅga T1510 (Dharmagupta's rendering): this division belongs to the seventeenth abode, the witnessing of the way of the eighteen abodes (the abode of the pure mind [0758c03–04]), within the buddha-stage's six fulfillments that subsume the transformation of the basis after the witnessing of the way (the purity of the land · the purity of the unsurpassed view-wisdom · the secondary marks · the marked body · speech · mind-fulfillment [0757c28–0758a01]) the mind-fulfillment · the fourth "taking up the dharma-body" — 「為攝取法身故，經言『須菩提！於意云何？應以相具足見如來不』如是等。『須菩提！於意云何？如來可以相具足，正覺阿耨多羅三藐三菩提？莫作是念』者，此義明相具足體非菩提，亦不以相具足為因也，以相是色自性故」 [0758a19–24]. The prior cycle · the twelfth abode of being-apart-from-hindrance "not-perfecting-the-merit-provision" also corresponds to this text — 「為離不具福資糧故，經言『須菩提！於意云何？以三十二大丈夫相見如來耶』者，顯示為福資糧故，親近、供養如來時，不應以相成就見如來。云何見？應見第一義法身故」 [0762b07–11]. 〔Asaṅga's passage here stops at placing the scriptural text in its abode (taking up the dharma-body = not contemplating the dharma-body Tathāgata by marks) and making plain "the substance of the perfection of marks is not awakening · because marks are of the nature of form"; its elaboration of the dharma-body witnessed by wisdom alone · not the cognition-realm is supplied by Vasubandhu's verses (above), and Kuiji draws on Asaṅga's gloss to supplement it (see the Kuiji entry below).〕
Jizang (Three-Treatise) T1699: classifies it as 「『可以三十二相觀如來不』下，此第十一章經」 [0122a27–28]. Glossing the import: 「但耳眼之徒多言三十二相是佛，即更復生疑：以修三十二相業等故得三十二相身，有三十二相身即有法身，故知法身應有相好。為破此疑，故有此章來」 [0122b01–04]; 「近接前章總明正法平等無有高下；次章明無眾生可度，釋無下義。今了三十二相非佛，釋無高義」 [0122b06–08]. Judges this chapter "five clauses in all: first, the Buddha raises the doubt as a question; second, Subhūti answers in shared confusion; third, the Buddha raises the wheel-king and breaks it; fourth, Subhūti awakens; fifth, the Buddha speaks the verse to rebuke it" [0122b08–10]. Glossing the seeing-by-form-seeking-by-sound verse: 「問：《觀佛三昧經》云『若觀佛色聲皆滅重罪』，今云何見色聞聲行邪道耶？答：若得般若方便用，見色聞聲亦是佛，非色聲亦是佛，乃至非非色聲亦是佛。若不得般若方便，用五句皆非佛」 [0122b10–14].
Zhiyi (Tiantai) T1698: classifies it as 「『可以三十二相觀如來』下，二辨行」 [0083a01–02]. Judges 「就文有五，一、正觀問，二、邪答，三、佛難，四、領解，五、佛舉正義為釋」 [0083a02–03]. Glossing the five segments: 「初、以問，疑者謂眾生是有，可化而聖，法身不無，可以妙相而期，故問之也。次、邪答者，聽者實爾，用三十二相是如來也。三、難輪王是佛，即以近事質之令其自解。四、信解，不應時情謂然，我解不爾。五、佛舉正釋者，五色煥眼而非形，八音盈耳而非聲，偏謬為邪愚，邪隔不見也」 [0083a03–10].
Kuiji (Yogācāra) T1700: following Vasubandhu 「此即展轉疑中第三段疑也」 [0151c14], restating the doubt 「雖相成就，不可得見如來，以非彼體，以如來法身為體；而如來法身，以見相成就，比知則知如來法身為福相成就」 [0151c16–18]; 「報、化二身，即以法身為體，其外報、化身既有相好，以外比知內，法身亦應有其相好也。如覩人面，即知心事故」 [0151c18–21]. Judges 「文有其五，一者、如來問，二、善現不正答，三、如來却質，四、善現正答，五、舉頌以成」 [0151c21–23]; cites Asaṅga 「此即心具足中第四為攝取法身故。謂欲令諸眾生內觀真理清淨法身，外自具其形相，不可以其形相而觀法身如來」 [0151c24–27]. Glossing the scriptural verse: 「此舉二頌，以成前義。於中初偈顯不應以色、聲以觀法身如來，若取色、聲，不契真理，是行邪道，不見法佛故。次偈明法身妙體超尋思故，凡夫不可見，亦非分別之識所能知故」 [0152a08–12]; cites the Nirvāṇa Sūtra's four reliances 「依法不依人，依了義不依不了義，依義不依語，依智不依識」 [0152a12–14]; cites Asaṅga 「初偈顯示如所不應見，不可見故；次偈顯示不應見及不能見因緣。云何不可見？諸見世諦故。何因緣故不可見？以彼法真如相故，非言說而知，唯自證故」 [0152a14–18]. 〔Kuiji also records the note of variant recensions: 「然准餘本，無善現不正答，亦無如來却質之文」 [0151c29–0152a01] — that is, the sectioning difference between Kumārajīva's recension (Subhūti answering in shared confusion · the Buddha raising the wheel-king as counter-question) and the other versions (Bodhiruci etc. · Subhūti directly giving the right answer).〕
The three lineages of ancient masters (Three-Treatise · Tiantai · Yogācāra) all converge on Vasubandhu's two verses at this division: the marks-and-features cannot infer the dharma-body (it is not a color-body mark by which the Tathāgata can be inferred · breaking "inferring from marks"); the buddhas are the dharma-body alone, the wheel-king is not a buddha (breaking "the marks-and-features are the buddha" — one who likewise possesses the thirty-two marks, the wheel-king also has them, hence one cannot fix the Buddha by marks); the true dharma-body is attained through a different mark of skillful means (not the report-fruit of marks-and-features dependent on merit · the dharma-body is the wisdom-mark body · merit is the different-mark body); seeing by form and seeking by sound is walking a deviant path, seeing only form and hearing sound this one does not know the Buddha (the thusness dharma-body is not the cognition-realm · witnessed by wisdom alone). Jizang's "the thirty-two marks are not the buddha · five clauses (question · confused answer · the wheel-king broken alongside · awakening · the verse rebuking) · with prajñā's skillful means then seeing form and hearing sound too are the Buddha," Zhiyi's "five colors dazzling the eye yet not form · eight sounds filling the ear yet not sound · the partial and erroneous being deviant folly," Kuiji's (following Vasubandhu and Asaṅga) "the doubt of inferring the dharma-body from marks · the first verse removing the form-sound contemplation of the dharma-body as walking a deviant path · the second verse making plain the dharma-body transcends discursive thought, not known by the discriminating cognition · taking up the dharma-body (inwardly contemplating the pure dharma-body, not contemplating by form)" — each anchored to "the thirty-two marks broken alongside · the seeing-by-form-seeking-by-sound verse · the dharma-body not being the cognition-realm." This is the ancient masters' settled reading of "The Dharma-Body Is Not a Form" in this division.
5 · Terminology
三十二相 dvātriṃśal-mahāpuruṣa-lakṣaṇa (the thirty-two marks of the great person; Kumārajīva · Paramārtha have 「三十二相／具足相」, Bodhiruci 「相成就」 · Dharmagupta 「相具足」 · Xuanzang 「諸相具足」 · Yijing 「具相」, variant renderings see register 2; Asaṅga 「以相是色自性故」 T1510a [0758a23–24]) ·
轉輪聖王 cakravartin (the worldly king possessing the thirty-two marks; the Buddha raises it to break the clinging alongside — 「若以相觀如來者，轉輪聖王應是如來」 T235 [0752a13–14]; the wheel-king and the Buddha both possess the thirty-two marks, hence one cannot fix the Buddha by marks) ·
法身 dharma-kāya (the wisdom-mark body · witnessed by wisdom alone; Vasubandhu 「諸佛唯法身」 T1511 [0794c27], 「法身者是智相身」 [0795a07]; Yijing 「真法身是智自性」 T1513 [0883b01]; Kuiji 「法身妙體超尋思故，凡夫不可見」 [0152a11–12]) ·
法性／真如 dharmatā ／ tathatā (the "dharma-nature" of the other five versions' second verse 「應觀佛法性，即導師法身」; Yijing 「此云法性者即是真如」 T1513 [0883b12–13]; not the cognition-realm · witnessed by self alone) ·
色見聲求·行邪道 rūpeṇa māṃ ye 'drākṣur… mithyā-prahāṇa-prasṛtā (seeing-by-form · seeking-by-sound = walking a deviant path / treading deviant severing / raising deviant contemplation; Vasubandhu 「唯見色聞聲，是人不知佛」 T1511 [0795a15]; the variant renderings "deviant path / deviant severing / deviant contemplation" see register 2) ·
攝取法身 (the fourth of the buddha-stage's mind-fulfillment; Asaṅga 「為攝取法身故……不可以其形相而觀法身如來」 T1510a [0758a19] · Kuiji cites it [0151c24–29]) ·
方便異相身／智相身 (the different-mark body of skillful means / the wisdom-mark body; Vasubandhu 「法身者是智相身，福德者是異相身故」 T1511 [0795a07–08]; the true dharma-body attained through a different mark of skillful means · of different substance from the report-fruit of merit). 〔Sanskrit as a pronunciation aid; the various renderings of "mark" and the variant rendering of "deviant path" see register 2.〕
6 · Simile and Rhetoric (the seeing-by-form-seeking-by-sound verse · the wheel-king broken alongside · simile-division · weighted)
This division is a simile-division (one of the simile-divisions of the Zhaoming 32: division 4 empty space · division 14 the patience-ascetic · division 26 seeing-by-form-seeking-by-sound · division 32 the six similes), register 6 weighted. The point of its rhetoric lies in the two strokes of "the near-instance counter-question of the wheel-king broken alongside" and "the rebuke of the seeing-by-form-seeking-by-sound verse":
- The near-instance counter-question of the wheel-turning sage-king broken alongside: the Buddha does not directly break "the thirty-two marks are not the buddha," but raises a near-instance — 「若以三十二相觀如來者，轉輪聖王則是如來」
[0752a13–14]. A wheel-turning sage-king too possesses the thirty-two marks (commonly granted in the world), and if one fixes the Buddha by marks, then the wheel-king too should be a buddha — using the shield against the spear, making Subhūti awaken of himself (Zhiyi 「即以近事質之令其自解」[0083a06–07]; Jizang 「佛舉輪王竝破」[0122b09]). This stroke of "counter-questioning by a near-instance" breaks the doubt of itself without stating a single word, the question-and-answer keen edge of the sūtra. - The rebuke of the seeing-by-form-seeking-by-sound verse (the core of this division's simile): 「若以色見我，以音聲求我，是人行邪道，不能見如來」
[0752a17–18]— with "form (the marks-and-features)" and "sound (the voice)" exhausting the clinging of "seeking the Buddha by form," cutting it off with "walking a deviant path" "cannot see the Tathāgata." The verse-form is decisive, four lines (the other five versions eight lines) like a staff-blow and a shout. Kumārajīva stops at two lines (seeing-by-form-seeking-by-sound · walking a deviant path · not seeing the Tathāgata), the other five versions adding the second verse (dharma-body · dharma-nature · non-cognition-realm, see register 2) — the second verse turns the removing into the displaying, making plain that "one who does not see the marks-and-features Buddha sees the dharma-body Buddha" (Vasubandhu 「唯見色聞聲，是人不知佛；以真如法身，非是識境故」T1511 [0795a15–16]). One removing (seeing-by-form-seeking-by-sound is a deviant path) and one displaying (the dharma-body witnessed by wisdom alone · not the cognition-realm), this is the dual turn of the verse. - The reversal of "seeing form and hearing sound too are the Buddha" (the ancient masters supplementing the sense): the scripture stops at "seeing-by-form-seeking-by-sound is walking a deviant path," and Jizang supplements a reversal — 「若得般若方便用，見色聞聲亦是佛，非色聲亦是佛……若不得般若方便，用五句皆非佛」
[0122b12–14]; Zhiyi 「五色煥眼而非形，八音盈耳而非聲」[0083a08–09](form is not fixed form · sound is not fixed sound, with skillful means then form and sound are all the Buddha · without skillful means then all five clauses are not the Buddha). This displays that "seeing-by-form-seeking-by-sound is walking a deviant path" is not cutting off form and sound from the Buddha, but removing the deviant "clinging to form and sound as fixing the Buddha" — with prajñā then form and sound are no hindrance. - The reversal of seeing-yet-is-not: the direct question 「可以三十二相觀如來不」 (as if granting contemplation by marks), Subhūti at first goes along in confusion (yes, contemplate by marks), the Buddha abruptly raises the wheel-king and breaks it (if so, the wheel-king too is a buddha), Subhūti then awakens (one should not contemplate by marks), finally rebuking with the verse (seeing-by-form-seeking-by-sound is a deviant path). The granted "mark" (the thirty-two marks) set against its "is-not-a-mark-that-fixes-the-Buddha" (the wheel-king likewise possesses it) precisely breaks the clinging of "the marks-and-features are the dharma-body." This stroke of "seeing-yet-is-not" shares one and the same structure of reversal with division 20's "the perfect color-body that is-not the perfect color-body" and division 10's "adorning yet is-not adorning." This division (the seeing-by-form-seeking-by-sound verse · the wheel-king broken alongside) is one instance of the simile-division's register-6 weighting; the empty-space simile is at division 4 · the patience-ascetic simile at division 14 · the six similes at division 32.
7 · Cross-Reading
- Thirty Verses (T1586): the three bodies · the dharma-body (v.30 the dharma-body · the perfectly-accomplished · the transformation of the basis) — the treatise-correspondence of this division's "the buddhas are the dharma-body alone · the dharma-body is the wisdom-mark body · the true dharma-body is of the nature of wisdom" (the dharma-body manifested by wisdom alone · not the marks-and-features color-body).
- Madhyānta-vibhāga (T1600): the chapter on the real · the dharma-body · the mark of no-marks — this division's "the dharma-body transcends discursive thought · not known by the discriminating cognition" 〔Kuiji's words, see register 4〕 connects with the Madhyānta's real · the dharma-body being the wisdom-realm alone.
- Mahāyāna-saṃgraha (T1594): the section on the wisdom that is the fruit · the three bodies (the self-nature body / the enjoyment body / the transformation body) — the three-body treatise of this division's "the buddhas are the dharma-body (the self-nature body) alone · the marks-and-features body (report and transformation) is not the dharma-body · the true dharma-body is of the nature of wisdom" (Vasubandhu 「法身者是智相身，福德者是異相身」
〔see register 4〕). - Twenty Verses (T1590): consciousness-only without object · not the cognition-realm — this division's "the thusness dharma-body is not the cognition-realm · that cognition cannot know it" 〔Vasubandhu · Kuiji's words, see register 4〕 is just the treatise-correspondence of "the dharma-body witnessed by wisdom and self alone · not the object of the ordinary's discriminating cognition" (the dharma-body transcends the cognition-realm, not the practice-range of the form-sound cognition).
- Cheng weishi lun (T1585): the four wisdoms · the three bodies · the wholly-imagined — this division's "the dharma-body is the wisdom-mark body alone · not the cognition-realm · not known by discrimination" is just the scriptural correspondence of Cheng weishi lun's "the transformation of cognition into wisdom · the dharma-body witnessed by non-discriminating wisdom alone"; "contemplating the Tathāgata by the thirty-two marks = walking a deviant path" is just the technical-term treatise of "the marks-and-features are not the wholly-imagined real dharma-body."
- Heart Sūtra (T251): 「是諸法空相」 「無眼界乃至無意識界」 — "seeing-by-form-seeking-by-sound is walking a deviant path · the dharma-body is not the cognition-realm" shares the same principle of "no self-nature yet not the object of cognition" with the Heart Sūtra's "form (the marks-and-features) · sound are not real · the dharma-body is apart from the cognition-realm."
This division's "the buddhas are the dharma-body alone · the thusness dharma-body is not the cognition-realm · seeing-by-form-seeking-by-sound is walking a deviant path" is just the scriptural correspondence of the Thirty Verses', Shelun's, and Cheng weishi lun's "the three bodies · the transformation of cognition into wisdom · the dharma-body witnessed by wisdom alone · not the cognition-realm." Shi Huijing's thesis "what the Diamond Sūtra says in scriptural language, Cheng weishi lun says in technical language" 〔from From the Hundred Dharmas to the Diamond Sūtra S5-P10〕: the Diamond Sūtra's single phrase "若以色見我以音聲求我是人行邪道," Cheng weishi lun says with the technical terms "the dharma-body witnessed by non-discriminating wisdom alone · the marks-and-features are not the wholly-imagined real dharma-body · not the discriminating cognition-realm." This division breaks the clinging-to-dharmas of "contemplating the Tathāgata by the thirty-two marks," precisely one application of the §17 second half's "emptiness of dharmas · breaking the four views · the cognitive hindrance," hooking back to the pivot of division 17 〔from The Self-Reenactment of the Diamond Sūtra S5-P07, the folding structure of the two halves see division 17's registers 3 and 4〕; "removing the form-sound mark to display the dharma-body" is just one face of the transformation of the basis of "abiding in nothing, give rise to the mind" 〔from S5-P06; the ancient masters, see register 4〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Madhyānta-vibhāga at this division is only a side-linkage of the dharma-body-witnessed-by-wisdom sense, the rest omitted. Cheng weishi lun is in progress; cited by stable name, an additive link to follow on completion, not repeating the citation 〔the ancient-master citations see register 4〕.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The removing of the sensory mark in 「色見聲求是行邪道·不能見如來」 ↔ Western negative theology and "the un-imageable God / the prohibition of images" (via negativa · the prohibition of idols; God cannot be grasped by sensory image (form), by verbal praise (sound), all images being idols) and Kant's distinction of "phenomenon / thing-in-itself" (marks-and-features · sound belong to the sensible phenomenon, the dharma-body near the insensible in-itself): the West mostly argues from the inaccessibility of sensory representation (the sacred / the in-itself beyond form and sound, the senses being limited); the ancient masters' / Yogācāra reading of "seeing-by-form-seeking-by-sound is walking a deviant path" is not merely the negation of "the dharma-body transcends the senses" — the other five versions' second verse further turns the removing into the displaying (「應觀佛法性，即導師法身」), making plain "the dharma-body witnessed by the wisdom-mark · not the cognition-realm" (Vasubandhu 「以真如法身，非是識境故」
T1511 [0795a16]), this being the three-body division manifested by the transformation of cognition into wisdom, not a purely unknowable transcendent God (the dharma-body can be witnessed and displayed · the practice-range of non-discriminating wisdom alone, not the absolute unknowability of the thing-in-itself). - The marks-and-features not being the Buddha's substance in 「諸佛唯法身·轉輪王非佛」 ↔ the antithesis of Western epistemology's "identity by resemblance (sharing some attribute)": the Buddha raises "the wheel-king too possesses the thirty-two marks" to break it alongside — the West may read it as a logical counter-instance to "fixing the particular (the Buddha) by the universal (the thirty-two marks)" (those sharing one attribute need not be identical); the ancient masters with "the marks-and-features are of the nature of form · the dharma-body is the wisdom-mark body" (Asaṅga
[0758a23–24]· Vasubandhu[0795a07]) speak of the difference between the Buddha and the wheel-king not as a difference of attribute, but as the substance-nature difference of the dharma-body (witnessed by wisdom · the perfectly-accomplished) and the mark-body (the nature of form · the other-dependent) (Vasubandhu 「而得真法身，方便異相故」[0795a06]), a difference of three-body substance-nature, not a logical reductio. - The transcending of the cognition-realm in 「法身唯智自證·非識境·彼識不能知」 ↔ Western mysticism's "the ineffable union" (Eckhart · Pseudo-Dionysius' "cloud of unknowing" · union with God beyond the intellect) and phenomenology's "essential intuition": observable; yet the Yogācāra "the dharma-body is not the cognition-realm" is not "a mystical union beyond the intellect" — "that cognition cannot know it" means the ordinary's discriminating cognition (the six consciousnesses · the wholly-imagined) cannot apprehend it, while non-discriminating wisdom (the transformation of cognition into wisdom · witnessed by self alone) can witness it (Kuiji 「以彼法真如相故，非言說而知，唯自證故」
[0152a17–18]). Not an anti-intellectual mysticism, but a wisdom-realm accomplished by the transformation of the basis, having stages · cultivable and witnessable. - The point of the observation: the West tends to take "the Buddha cannot be seen by form and sound" as theses of negative theology · the prohibition of images · the limits of the senses (how the God / the in-itself transcends image and discourse); the ancient masters take "seeing-by-form-seeking-by-sound is a deviant path · the dharma-body witnessed by wisdom alone, not the cognition-realm" as the cultivation-and-witness of removing the marks-and-features clinging-to-dharmas · the transformation of cognition into wisdom · witnessing the thusness dharma-body (what is removed is the clinging-to-dharmas of "the marks-and-features are the dharma-body" 〔the cognitive hindrance〕, the removing of form and sound being precisely to display the dharma-body witnessed by non-discriminating wisdom). The apophasis of theses and the severing of hindrances · transforming into wisdom through cultivation-and-witness is just one East–West note worth marking.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher's inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0752a11–a18] (root text · The Dharma-Body Is Not a Form; the scriptural verse [0752a17–18], two lines alone). The six versions' passage on the thirty-two-marks breaking + the seeing-by-form-seeking-by-sound verse, [loc] at register 2: Bodhiruci T0236a [0756b14–b23] · Paramārtha T0237 [0765c28–0766a07] · Dharmagupta T0238 [0771a15–a28] · Xuanzang T220⑨ [0985a15–a26] · Yijing T0239 [0775a09–a17] (the other five versions' scriptural verse all four lines · adding a dharma-body verse). Sectioning / treatises: Asaṅga T1510a [0757c27–0758a01·0758a19–a24·0758c03–04·0762b07–b11] · Vasubandhu T1511 [0794c16–0795a24] (verse one [0794c26–27]·verse two [0795a05–06]·the verse gloss [0795a15–16]) · Vasubandhu T1513 [0883a21–b13] (verse one [0883a22–23]·verse two [0883a28–29]·the scriptural verse [0883b03–06]·the verse gloss [0883b08–09]). Ancient masters: Jizang T1699 [0122a27–b14] · Zhiyi T1698 [0083a01–a10] · Kuiji T1700 [0151c13–0152a18].
Shi Huijing · Zhiyue · jingang · Division 26 · The Dharma-Body Is Not a Form · apparatus · Spring 2026