金剛般若波羅蜜經註解 1.78

1.78

前段說無住相施、降伏其心是成佛之因，恐善現疑佛果是有為身相，故佛問云：「可以身相見如來不？」善現悟佛問意，乃答：「不可以身相見。」然有相者，應身也；無相者，法身也。法身是體，應身是用，若知用從體起，應即是法，所以無相。故論云：「如來所說相即非相，若能了達此意，則一切世間之相無非真如、無為佛體。」故佛印可善現云：「若見諸相非相即見如來。」

The preceding section explained that giving without abiding in marks and subduing one's mind are the cause for attaining buddhahood; fearing that Subhūti might doubt whether the fruit of buddhahood is a conditioned physical mark, the Buddha therefore asked: 'Can one see the Tathāgata by means of physical marks?' Subhūti understood the intent of the Buddha's question, and thus replied: 'One cannot see [him] by means of physical marks.' Now, that which has marks is the nirmāṇakāya; that which lacks marks is the dharmakāya. The dharmakāya is the substance, and the nirmāṇakāya is the function; if one knows that the function arises from the substance, the nirmāṇa is precisely the Dharma, which is why it lacks marks. Hence the treatise says: 'The marks spoken of by the Tathāgata are precisely non-marks; if one can thoroughly penetrate this meaning, then all worldly marks are nothing other than the unconditioned buddha-body of suchness.' Therefore the Buddha confirmed Subhūti's words, saying: 'If one sees that all marks are non-marks, one sees the Tathāgata.'