大方廣佛華嚴經隨疏演義鈔 37.55

37.55

疏「悟身見起此見如身」者，前釋非身而說身，此釋非起而現起。由悟非身，又生非身之見。此見若有，執復隨生。身既非身，見亦非見，故云此見如身。從「身見兩亡」下，釋下半。身見兩亡，則法界一相，為真法身也。「觀身實相」下，通妨。妨云：向來觀身是菩薩觀解，觀其自身。那言是佛無上身耶？通意可知。即《淨名．觀阿閦佛品》，前亦已引。

Regarding the commentary stating, "Awakening that the body-view arises, this view is like the body": the preceding explained speaking of a body while there is no body; this explains manifest arising while there is no arising. Due to awakening to non-body, a view of non-body is further generated. If this view exists, clinging subsequently arises again. Since the body is not a body, the view is also not a view; hence it says "this view is like the body." From "body and view both forgotten" onward, it explains the second half. When body and view are both forgotten, the dharmadhātu is of a single characteristic, being the true dharmakāya. From "contemplating the real characteristic of the body" onward, it resolves an objection. The objection states: "The preceding contemplation of the body is a bodhisattva's contemplation and understanding, contemplating their own body. Why say it is the Buddha's unsurpassed body?" The meaning of the resolution can be understood. It is from the Vimalakīrtinirdeśa's "Chapter on Contemplating Akṣobhya Buddha", which was also quoted earlier.