金光明最勝王經疏 2.183

2.183

贊曰：喜見答不可得。此文大意，或約因緣、唯識無相真如四種觀門云無舍利、或約三無性觀云無舍利、或依三性云無舍利、或總約三身明無、或但約法應知無。意為除八倒及以四障，明菩提涅槃具有四德，故三身壽皆無分限。以陳如假以執佛從於有漏因生，猶如世報死留身骨，應是無常。今答云無，據前道理令餘悟解，知佛常住是真安樂，稱理而修，是此中本意。有十四頌，分之為四：初三行明離有漏之三相，故無舍利。次三行明具涅槃之三德，故無舍利。次四行明四人有障、不得真實，故無舍利。後四行明真實身具足四德，故無舍利。此初也。半行明法身無生相。恒河，喻真理故。《涅槃經》及《寶性論》皆以河水喻於真如。駛流者，喻如。自性無有垢染，自性解脫、自性智慧，非同有為能生諸法，故無舍利，猶如駛流不生蓮華。或自受用身，大悲般若信定所成，猶如駛流盡未來際剎那相續，故無舍利。不同有漏惑業所成生滅彼生可留身骨。此約依他，無自然生，要假眾緣。此無漏身非有漏因，故不得有血肉等身。白蓮華者，梵云奔荼利迦，故新舊經皆云優鉢羅華、𤘽物頭華、婆頭摩華、奔陀利華，如次四色青、黃、赤、白。然舊本云𤘽物，此云白蓮華。以駛水中俱不生故，隨舉於一，取文言便。見水應生物，駛流尚不得生，無為非生、無漏非染，與染法違，故無舍利。

Commentary: Sarvalokapriyadarśana replies that it cannot be obtained. The general purport of this text states that there are no relics based on the four contemplative gates of dependent origination, consciousness-only, signlessness, and tathatā; or states that there are no relics based on contemplation of the three non-natures; or states that there are no relics relying on the three natures; or generally explains their absence in terms of the three bodies; or should be understood as their absence solely in terms of the Dharma[kāya]. The intention is to eliminate the eight inversions as well as the four obstructions, and to clarify that bodhi and nirvāṇa possess the four virtues, so that the lifespans of the three bodies are all without limit.
Because Kaundinya assumed that the Buddha arose from defiled causes, just as with mundane retribution where upon death the bones of the body are left behind, he must be impermanent. Now it replies that there are none, relying on the aforementioned principle to bring others to awakening and understanding, knowing that the Buddha's permanent abiding is true ease and bliss, and to cultivate in accord with the principle—this is the fundamental intention here.
There are fourteen verses, divided into four [sections]: The first three verses clarify freedom from the three characteristics of defiled phenomena, and therefore there are no relics. The next three verses clarify possession of the three virtues of nirvāṇa, and therefore there are no relics. The next four verses clarify that four types of persons have obstructions and cannot attain the real, and therefore there are no relics. The last four verses clarify that the real body fully possesses the four virtues, and therefore there are no relics. This is the first [section].
One half-verse clarifies that the dharmakāya has no characteristic of arising. The Ganges is an analogy for the true principle; both the Nirvāṇa Sūtra and the Ratnagotravibhāga use river water as an analogy for tathatā. "Swiftly flowing" is an analogy for tathatā. Its nature is free from defilement, inherently liberated, and inherently wise; unlike conditioned phenomena it cannot give rise to dharmas, and therefore there are no relics, just as a swift current does not produce lotuses.
Alternatively, the self-enjoyment body, accomplished by mahākaruṇā, prajñā, faith, and concentration, like a swift current continuously succeeds moment to moment to the limit of the future, and therefore has no relics. Unlike what is formed by defiled afflictions and karma where arising and ceasing occur so that a body's bones may be left behind, this is based on dependent nature, having no uncaused arising but necessarily depending on multiple conditions. This undefiled body does not have defiled causes, and therefore cannot have a body of blood, flesh, and the like.
"White lotus" is called puṇḍarīka in Sanskrit; hence both the old and new sūtras speak of the utpala flower, kumuda flower, padma flower, and puṇḍarīka flower, which correspond in order to the four colors blue, yellow, red, and white. However, the old version says kumuda, while this [version] says white lotus. Since neither can grow in swift waters, either one may be cited according to what fits the textual phrasing. Seeing water, things should grow, but even a swift current cannot produce them; the unconditioned does not arise, and the undefiled is not tainted, running contrary to defiled dharmas, and therefore there are no relics.