金剛般若波羅蜜經註解 1.270

1.270

釋中初舉世界微塵一異斷疑，次舉言說我法離見。初釋中文有三科：一、標界塵一異以顯無性。言世界者，喻法身也；微塵者，喻應身也。世界一也，微塵異也。碎界作塵，塵無異性；合塵為界，界無一性。喻全法起應，應無異性，全應即法，法無一性。故偈云：「去來化身佛，法身常不動，於是法界處，非一亦非異。」然如來體用互融，所以能一、能異，非一、非異，自在無礙者矣。

Within the resolution, he first adduces the oneness and difference of the world and dust motes to sever the doubt; next, he adduces words and expressions regarding self and dharmas to transcend views. In the first explanation, the text has three sections: first, indicating the oneness and difference of realms and dust to reveal self-naturelessness. Speaking of "world" is a metaphor for the dharmakāya; "dust motes" is a metaphor for the nirmāṇakāya. The world is one; the dust motes are different. Smashing the world into dust, the dust has no separate nature; combining the dust into a world, the world has no unitary nature. This is a metaphor for the entire dharma giving rise to the response, where the response has no separate nature; and the entire response being identical to the dharma, where the dharma has no unitary nature. Hence the verse says: "The coming and going transformation-body Buddha, / the dharmakāya is ever unmoving; / at this place of the dharmadhātu, / it is neither one nor different." Thus, the Tathāgata's essence and function are mutually interfused, and therefore can be one and can be different, are neither one nor different, and are unhindered in their sovereignty.