御注金剛般若波羅蜜經宣演 2.84

2.84

經。是故如來至皆是佛法　演曰。第五真如遍諸法。論云。顯一切法法如清淨故。如者遍一切法故。由前文云佛得菩提。文外有疑佛修滿故能證法身。餘無勝道不得正覺。便謂佛法唯在佛身故。此釋云。真如遍有由前菩提是真如故有。是故言真如之體既遍一切故。一切法皆是佛法。欲令眾生知有佛性而進修習。彼論云。以如來得如是法。偈言是法諸佛法一切自體相故自體相者。非體自體故。此明何義。一切法真如體故。彼法如來所證。是故言一切法佛法故。演曰。非體自體者。如言非相為相。此顯如來能遍知法以一切法即真如故。

Sūtra: "Therefore the Tathāgata [says that all phenomena] are all the Buddha-Dharma." Exposition: Fifth, tathatā pervades all phenomena. The treatise says: "Because it reveals that the suchness of all phenomena (dharmatā) is pure. Because suchness pervades all phenomena." Because the previous text stated that the Buddha attained bodhi, outside the text there might be doubt: "Because the Buddha perfected his cultivation, he was able to realize the dharmakāya; others, lacking the supreme path, cannot attain right awakening." People would then think that the Buddha-Dharma exists only in the Buddha's person. Therefore, this explains that tathatā is omnipresent: because the bodhi mentioned before is tathatā, it exists [everywhere]. For this reason, it says: since the substance of tathatā pervades all things, all phenomena are the Buddha-Dharma. This is intended to make sentient beings know that they possess the Buddha-nature and advance in cultivation. That treatise says: "Because the Tathāgata attains such a Dharma, the verse states: 'This Dharma is the Buddhas' Dharma / The self-substance and marks of all.' Because 'self-substance and marks' means the non-substance self-substance. What meaning does this illuminate? Because tathatā is the substance of all phenomena, and that Dharma is realized by the Tathāgata, it is therefore said that all phenomena are the Buddha-Dharma." Exposition: "Non-substance self-substance" is like saying "non-marks are marks." This reveals that the Tathāgata can know all phenomena completely because all phenomena are precisely tathatā.