如理實見。分明說，破空生意如何？
To truly see things as they are, clearly and without distortion—how does one break through the illusion of emptiness and give rise to profound understanding?
此科昭明太子判此一段經文為如理實見分第五。此言不以身相見佛者，此名稱理之見，理本無見，以無見之見名為實見也。分明說破者，言佛說若見諸相非相，即見如來，是佛分明說破了矣，不曾隱藏也。空生意如何者，此科佛問須菩提：於意云何？可以身相見如來不？言前分中說無住相布施是成佛之因，恐善現執著，疑佛果是有為身相，故佛問云：可以三十二相身見如來法身不？不者，乃不定之辭也。
This section, the Venerable Crown Prince judged as the fifth part, “Seeing the Truth as It Is.” This says that seeing the Buddha not through physical form is called seeing in accordance with truth. Truth itself has no seeing; the seeing that is no-seeing is called true seeing. The Buddha clearly explained: he said that if one sees all forms as non-forms, one sees the Tathāgata. This is the Buddha’s clear explanation, with nothing hidden. What does Subhuti think? The Buddha asked him: “What do you think? Can one see the Tathāgata through his physical body?” In the previous section, it was said that giving without attachment to forms is the cause of becoming a Buddha. Fearing that Subhuti might cling to this and doubt that Buddhahood is a physical, formed body, the Buddha asked: “Can one see the Tathāgata’s Dharmakāya through the thirty-two marks?” The word “no” here is not a definitive answer but an inquiry.
地水火風，四大和合。雲來雲去，本更無他。漚生漚滅，元非一與多。
Earth, water, fire, and wind—these four elements come together in harmony. Clouds come and go; fundamentally, there is nothing else. Bubbles arise and burst—originally, they are neither one nor many.
此科須菩提答佛之義。世尊，不可以身相得見如來。何以故？如來所說身相，即非身相。佛告須菩提：凡所有相，皆是虗妄。若見諸相非相，即見如來。此言須菩提悟佛問義，故答不可以身相見如來。科家意云：身相者，地水火風和合而成故。喻如雲去雲來，漚生漚滅。即是凡所有相，皆是虗妄也。本更無他者，言法身無相，元非一，叉非異，不墮於諸數。即是若見諸相非相，即見如來也。可謂雲去雲來天本淨，華開華謝樹常存。
In this section, Subhuti answers the Buddha's question. He says, "World-Honored One, one cannot see the Tathagata through physical form. Why? Because the physical form spoken of by the Tathagata is not truly physical form." The Buddha then tells Subhuti: "All forms are illusory. If you see that all forms are not forms, then you see the Tathagata."
This means Subhuti understood the Buddha's question and replied that the Tathagata cannot be seen through physical form. The commentator explains: physical form is composed of the four elements—earth, water, fire, and wind—coming together. It is like clouds coming and going, or bubbles arising and disappearing. This is what is meant by "all forms are illusory." Fundamentally, there is nothing else—the Dharma body has no form, it is neither one nor different, and does not fall into any categories. This is what is meant by "if you see that all forms are not forms, then you see the Tathagata."
One could say: clouds come and go, yet the sky remains inherently pure; flowers bloom and wither, but the tree endures forever.
如如真妙理。 湛湛自然觀。 圓明真實見。
隨處得安然
Thus is the true, wondrous principle— Clear and deep, the natural way of seeing. Perfect and radiant, the genuine vision— Wherever you are, you find peace.
言如如者，即事即理，故稱之為如如也。真妙理者，即法身無妄之理矣。亦本覺真心，即般若實相也。湛湛自然觀者，喻法身非相，湛寂凝然，萬境雖殊，真心無異，故云自然觀也。圓明真實見者，行人若能於佛所說凡所有相皆是虗妄，若見諸相非相，若能於此真實見得此理，所以處處即得安然，可謂婬房酒肆尋彌勒，滿目青黃更是誰？一切世法無非佛法，一切煩惱總是菩提也。
○如理實見分第五。
【經】須菩提！於意云何(至)若見諸相非相，即見如來。
註曰：此分經義，明稱理真實而見法身也。因前分中，以無相布施求成佛之因，恐善現起疑，執佛果有為身相，認為法身。佛乃呼須菩提而問之云：可以三十二相見如來法身不？須菩提悟佛問義，故答云：不也。又白世尊云：不可以身相得見如來。須菩提意云：色身即有相，法身即無相。今言身相者，即地水火風假合而成也。法身者，即無形段相貌。故答云：不可以身相見也。何以故者，徵問前義。言須菩提自問：何故不可以身相見如來？乃自答云：如來所說身相，非是真實，應緣而現。故云：即非身相，謂無有真實身相也。佛告者，是佛招告須菩提印可之義。不但如來身相是虗妄，乃至十法界諸相皆然。故云：凡所有相，皆是虗妄。若見諸相者，佛恐須菩提聞說虗妄，離相別求真佛。故云：若見諸相非相，了相體本空，即見如來。可謂：無明實性即佛性，幻化空身即法身。法身覺了無一物，本元自性天真佛。傅大士曰：如來舉身相，為順世間情。恐人生斷見，權且立虗名。假言三十二，八十也空聲。有身非覺體，無相乃真形。
金身顯煥，巍巍海上孤峰；妙相莊嚴，皎皎星中圓月。
此科可以身相見如來之義也。讚佛相好，微妙莊嚴，可謂身色如金山，端嚴甚微妙，如淨瑠璃中，內現真金相者矣。
然雖如是，畢竟非真。經云：真非真恐迷，我常不開演。
此科凡所有相，皆是虗妄之義也。科家意云：然雖金身顯煥如此，是應化之身，約法身上畢竟非真也。真非真恐迷者，此言凡夫錯認八識為真理。楞嚴經云：陀那微細識，習氣成瀑流，真非真恐迷，我常不開演。論云：阿陀那識甚深細，一切種子如瀑流，我於凡愚不開演，只恐分別執為我。溫陵曰：梵語陀那，華言執持，謂執持根身種子起現行故，即第八阿賴耶也。含藏種子為習氣，積生識浪為瀑流，湛由是分，結由是起也。若以為真，恐迷妄習而自誤，以為非真，恐迷自性而外求，故權小教中不開演也。
且道意在於何？
此是科家徵問之義也。既云身相非真，畢竟如何，即是下文伸答顯露而矣。
一月普現一切水， 一切水月一月攝
此二句真妄不分，心境一體也。意云：色身不離法身，法身不離色身也。一月普現者，言一月喻法身，一切水喻萬境，故法身遍在一切境上。優曇頌曰：境智如如絕證修，更無間事滯心頭。情盡見除消息斷，一輪明月掛中秋。所以道：以一統萬，一月普現一切水；會萬歸一，一切水月一月攝。
報化非真了妄緣， 法身清淨廣無邊。
千江有水千江月， 萬里無雲萬里天。
此四句頌經義。經云：凡所有相，皆是虗妄。故云報化非真也。問云：既報化非真，何必用耶？答云：雖分報化元一法身也，因機有妄緣分別，故有報化之應。若了妄緣元一清淨法身，何有分別之說也？千江有水千江月者，呈初一句，機喻千江，月喻法身。有水此月皆現，實非天上真月，故云報化非真了妄緣也。萬里無雲者，呈第二句，法身清淨廣無邊也。
人命無常呼吸間， 眼觀紅日落西山。
寶山歷盡空回首， 一失人身萬劫難。
前二句嘆人命不久留，時不可待。後二句引喻勉人不可錯過也。人命無常者，如朝存夕亡，剎那異世，故喻如紅日落山，須臾便沒。寶山歷盡者，言人從無量劫得個人身，如須彌山輥芥投針相似。今此身喻如一座寶山，有人於此寶山中，若取寸草焚向爐中，烟氣到處，土木瓦石，樓臺殿閣，悉作黃金，因名為寶山。既是經過遊歷此山，不可空手而歸。若不取一草一葉歸家，可謂癡人矣。喻人不以此身修戒定慧，不但空迴，又恐一失人身，萬劫難復者也。
稽首彌陀真聖主， 身乘七寶紫金臺。
四十八願常無間， 攝受眾生歸去來。
前二句言能禮之機起觀，觀所禮之佛故稽首而禮，佛身相好寶座莊嚴，佛身乘七寶金臺，一一觀想分明瞻禮，此名俗諦禮也。後二句言四十八願者，佛因中曾發此願攝受眾生，佛為能攝、機為所攝，以佛因中發願故果上不捨因門，願云：若有眾生稱我名號、禮我形像、不生我國者，我決不成佛。故云因該果海、果徹因源也。