《维摩诘所说经》 见阿閦佛品第十二 尔时,世尊问维摩诘:“汝欲见如来,为以 何等 观如来乎?” 维摩诘言:“如自观身实相,观 佛亦然。 我观如来前际不来, 后际不去, 今则不住｡不观 色, 不观色如, 不观色性。 不观受、想､行、 识,不观识如,不观识性,非四大起,同于虚 空。 六入无积,眼、耳、鼻、舌、身、心已过; 不在三界,三垢已离。 顺三脱门,具足三明, 与无明 等。 不一 相、不异相,不自相、不他 相,非无相、非取相。 不此岸,不彼岸, 不 中 流,而化 众生。 观于寂灭,亦不永灭。 不此 不彼;不以此,不以彼。 不可以智知,不可以识 识。 无晦无明,无名无相,无强 无弱,非净非 秽。不在方,不离方;非有为,非无为。 无示无 说｡ 不施不悭,不戒不犯, 不忍不恚,不进不怠, 不定不乱,不知不愚,不 诚 不欺,不来不去, 不出不入, 一切言语道断。 非福田,非不福田; 非应 供养,非不应供养;非取非舍。 非有相, 非无相。同真际, 等法性｡ 不可称,不可量, 过诸 称量。非大非小,非见非闻,非觉非知, 离 众 结缚｡ 等诸智,同众生,于诸法无分别。 一切无失,无浊无恼,无作无起,无 生 无灭。 无畏无忧,无喜无厌。 无已有,无当有,无今 有。 不可以一切言说分别显示。世尊!如来身为若此,作如是观。以斯 观者,名为正 观;若他观者,名为邪观。” Vimalakirti Sutra Chapter 12 - Vision of the Universe Abhirati and the Tathagata Aksobhya Thereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do you view him?" Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see the Tathagata, I view him by not seeing any Tathagata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable. "The Tathagata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures. He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded. He cannot be explained as having any meaning whatsoever. "The Tathagata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world; neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption,without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him. "Such is the body of the Tathagata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."
