御注金剛般若波羅蜜經宣演 2.135

2.135

經。復次須菩提至三菩提　演曰。下報身果。論云為三藐三佛陀語故顯示菩提者人平等相者。謂假者即報佛也。於中有二。初明菩提平等。後釋平等所由。此初也。論云。於中平等者。以菩提法故得知是佛。此中經言無有高下者。顯示一切諸佛第一義中。壽命等無高下故。演曰。若凡若聖。無我真如平等之理雖皆齊有。由佛能證此平等理故名為佛故名以菩提法故得知是佛。又由同證平等理故諸佛平等。是故說為人平等相。又由諸佛證此平等無高下理第一義故。得壽命等亦無高下。雖他受化身壽等不齊。據自受用真佛而說故無高下。或攝化歸真他受變化亦無高下。彼論頌云。

Sūtra: Furthermore, Subhūti... sambodhi. Exposition: Below is the fruit of the saṃbhogakāya. The commentary says: "Revealing bodhi by virtue of the word 'samyaksambuddha' is the mark of equality of the person"—namely, the nominal person, which is the saṃbhogakāya Buddha. Within this there are two: first, explaining the equality of bodhi; later, explaining the reason for equality. This is the first. The commentary says: "Within it, 'equality' means that by the dharma of bodhi, one knows this is a Buddha. Here, the sūtra saying 'there is no high or low' reveals that among all Buddhas in the paramārtha, lifespan and so forth have no high or low." Exposition: Whether ordinary or noble, although all equally possess the equal principle of selflessness and tathatā, because the Buddha is able to realize this equal principle he is named "Buddha"; hence it is said, "by the dharma of bodhi, one knows this is a Buddha." Furthermore, because they identically realize the equal principle, all Buddhas are equal; therefore, it is spoken of as "the mark of equality of the person." Furthermore, because all Buddhas realize this principle of equality with no high or low in the paramārtha, their attained lifespan and so forth also have no high or low. Although the nirmāṇakāya for others' enjoyment has unequal lifespan and so forth, this is spoken of in terms of the true Buddha for self-enjoyment, and therefore has no high or low. Alternatively, assimilating the transformed back to the true, [the forms] for others' enjoyment and transformation also have no high or low. The verse of that commentary says: