金光明最勝王經疏 2.223

2.223

贊曰：下二行解無舍利，初一行半領解、後半行解示有。此初也。有三義故無有舍利：一堅固難壞，以金剛體難破壞故。二是權化身，諸化生者尚無餘骸，佛權現身故無舍利如芥子許。三非血肉身，何得有舍利。問：若言權現，云何調達出身血耶？答：準《大方等無相大雲經》第四、善德為問、世尊答云：「如來身血實無有出，提婆達多亦不能出。若言樹影有出血者，無有是處。如來之身亦復如是，若言出血，當知即是善權方便不可思議。」

The commentary states: The two lines below explain the absence of relics: the first line and a half express apprehension and understanding; the latter half line explains showing existence. This is the first. Due to three meanings, there are no relics: first, firm and difficult to destroy, because an adamantine body is difficult to break. Second, being a provisionally manifested apparition body; even apparitional beings leave no remaining corpse behind, so the Buddha's provisionally manifested body has no relics even the size of a mustard seed. Third, not being a body of flesh and blood, how could it have relics? Question: If you say it is provisionally manifested, why did Devadatta draw blood from his body? Answer: According to the fourth fascicle of the Mahāmeghasūtra, when Bhadra asked and the World-Honoured One replied, he said: 'The Tathāgata's body truly has no blood shed, nor could Devadatta draw it. If one says that the shadow of a tree bleeds, there is no such possibility. The Tathāgata's body is also like this; if one says blood was drawn, you should know that this is just the inconceivable skillful means of skillful provisionality.'