金光明最勝王經疏 2.191

2.191

贊曰：此下三行明具三德故無舍利。初一行明般若真實，離虛妄故。龜毛本無，喻實性般若無有骨分。織成妙服，喻因舍利而修勝行。寒時可披著，喻望當得常果。若妄計心，謂佛真身實有骨等有漏身分如毛，執我能依修得實果如衣，是遍計妄，妄等即無。故自性般若，據實無舍利。或可計用血肉筋骨集成法身，如以龜毛集成衣服用以禦寒。此事既無，故無舍利，離前生相。

Commentary: The following three verses clarify that because he possesses the three virtues, there are no relics. The first verse clarifies that prajñā is real because it is free from falsity. Tortoise hair is fundamentally non-existent, serving as an analogy for the fact that prajñā of the true nature has no bone fragments. Weaving an exquisite garment serves as an analogy for cultivating superior practices by relying on relics. Being wearable in cold weather serves as an analogy for hoping to attain the permanent fruit in the future.
If with a conceptualising mind one supposes that the Buddha's real body truly has defiled bodily parts such as bones, like hair, and clings to the idea that by relying on them one can cultivate and attain a real fruit, like clothing, this is an imagined error; such errors are completely non-existent. Therefore, prajñā of self-nature in truth has no relics.
Alternatively, one might suppose that blood, flesh, sinews, and bones are gathered to form the dharmakāya, just as tortoise hair is gathered to form clothes to ward off the cold. Since this does not exist, there are no relics, being free from the aforementioned characteristic of arising.