仁王護國般若波羅蜜多經疏 2.116

2.116

解曰：世尊先告，問觀如來；波斯匿答，觀身實相。問答不同者，有四義故：一令觀者悟因知果。觀自實相與如來同，法身一故。二令觀者悟果知因。如來法身與己同體，但證理圓即成佛故。三令觀者悟因果同。於自身處具有如來恒沙功德，應至求故。四令觀者悟因果同。所修二利皆不住相，即證平等實相法故。具斯眾義，故舉自身。言實相者，真實無相名為實相。言觀佛者，佛有三身：一觀化身權應示現、二觀報身真常五蘊、三觀法身二空所顯。真常法身，今此所觀，化即法故。然此下文與《涅槃經．金剛身品》及〈梵行品〉念佛之文，《無量義經》歎佛法身，《維摩經》中〈阿閦佛品〉，《無垢稱經．觀如來品》，與此經文同小異耳。言亦然者，觀自實相同佛法身，云亦然矣。

Explanation: The World-Honoured One first spoke, asking about contemplating the Tathāgata; King Prasenajit answered by contemplating the real mark of his own body. The question and answer differ because of four meanings: First, to cause the contemplative to awaken to the cause and know the result: contemplating one's own real mark is identical to the Tathāgata, because the dharmakāya is one. Second, to cause the contemplative to awaken to the result and know the cause: the Tathāgata's dharmakāya has the same substance as oneself, because simply realizing the principle completely is attaining buddhahood. Third, to cause the contemplative to awaken to the identity of cause and result: in one's own body there are fully present the Tathāgata's merits as numerous as the sands of the Ganges, which one should resolve to seek. Fourth, to cause the contemplative to awaken to the identity of cause and result: the two benefits one cultivates both do not abide in marks, because one thereby realizes the equal dharma of the real mark. Possessing these various meanings, he thus brought up his own body. When he says "real mark", being truly markless is named the "real mark". When he speaks of "contemplating the Buddha", the Buddha has three bodies: first, contemplating the transformation body as an expedient response manifest to sight; second, contemplating the reward body as the true and permanent five aggregates; third, contemplating the dharmakāya as manifested by the twofold emptiness. The true, permanent dharmakāya is what is contemplated here, because transformation is just the Dharma. Now, the text below is identical with only minor differences to the "Vajrakāya Chapter" and the passage on mindfulness of the Buddha in the "Brahmacaryā Chapter" of the Nirvāṇa Sūtra, the praise of the Buddha's dharmakāya in the Anantanirdeśa Sūtra, the "Akṣobhya Buddha Chapter" in the Vimalakīrti Sūtra, and the "Contemplating the Tathāgata Chapter" in the Vimalakīrtinirdeśa Sūtra. When he says "likewise", he means that contemplating the real mark of oneself is identical to the Buddha's dharmakāya, and so he says "likewise".