金光明最勝王經疏 2.201

2.201

贊曰：除外道著我障。由除世尊於餘有漏觀有我樂，以顛倒故，如蠅飲醉當處便臥，不能飛歷村邑造於窟宅。因中十地法如城，擇滅如村邑，涅槃樂德如舍宅故。《智度論》引有一外道為舍利子說一頌云：「我飲粳米酒，竊持一瓶來，山地諸草木，視之如金色。」此喻外道於有漏法作不空有相有願。今據無為，不得云造作舍宅，但云造詣，或依了因假喻造舍者。今除妄執倒故，修於般若智慧明覺，能得如來涅槃大我。或如外道雖計我常，然有捨身受身之義，故謂世尊常我之身有其舍利。既是顛倒，故無舍利。

Commentary: This eliminates the non-Buddhists' obstruction of attachment to a self. Because the World-Honoured One eliminates their inverted view of seeing a self and bliss in other defiled phenomena, they are like a fly drunk on wine lying down on the spot, unable to fly across villages and towns to construct dwellings. In the causal stage, the dharmas of the ten grounds are like a city, analytical cessation is like villages and towns, and the blissful virtue of nirvāṇa is like dwellings. The Mahāprajñāpāramitopadeśa quotes a non-Buddhist who spoke a verse to Śāriputra, saying: "I drank nonglutinous rice wine / and secretly brought a jar; / the mountains, earth, plants, and trees / look to me like golden colour." This is an analogy for non-Buddhists conceiving non-empty, sign-based, and wish-based notions regarding defiled dharmas.
Now, based on the unconditioned, one cannot speak of constructing dwellings, but only of reaching them; or it uses the construction of dwellings as a metaphorical analogy based on revealing causes. Now, by eliminating false clinging and inversion, cultivating prajñā, wisdom, and clear awakening, one can attain the Tathāgata's great self of nirvāṇa.
Alternatively, just as non-Buddhists, though conceiving the self to be permanent, maintain the principle of discarding bodies and receiving bodies, they therefore suppose that the World-Honoured One's permanent body of the self has relics. Since this is an inversion, there are no relics.