御注金剛般若波羅蜜經宣演 2.122

2.122

演曰。初二句顯法身非相好身。次二句顯相好身非是法身。次三句顯相好身不離法身亦得名。佛言彼二者一色身即隨好。二諸相具足。言重說者。謂色身成就諸相成就。後一句顯相及好。亦有亦無。尋彼釋意。色身相好報化成就。不離法身亦得名佛。若推入真為真如觀。二亦非有性相別觀可有相好。故云亦無二。及有法身不爾。一向無相故。論云而法身不如是說。以身非彼體故。

The Exposition says: The first two lines show that the dharmakāya is not the body of marks and characteristics. The next two lines show that the body of marks and characteristics is not the dharmakāya. The next three lines show that the body of marks and characteristics is not separate from the dharmakāya and is also entitled to the name "Buddha." "Those two" refers to, first, the physical body, which is the minor characteristics; and second, the complete endowment of the marks. "Spoken of again" refers to the perfection of the physical body and the perfection of the marks. The last line shows that marks and characteristics are both existent and non-existent. Investigating the meaning of that commentary: the physical body and marks and characteristics are the perfections of the saṃbhogakāya and nirmāṇakāya; not separate from the dharmakāya, they are also called Buddha. If one analyzes them into the true to perform the contemplation of tathatā, the two are also non-existent; if one contemplates nature and characteristics separately, the marks and characteristics can exist. Hence it says "neither two nor existent." The dharmakāya is not like this, being exclusively signless. Thus the treatise says: "Yet the dharmakāya is not spoken of in this way, because the body is not that essence."