御注金剛般若波羅蜜經宣演 2.88

2.88

演曰。已前說言一切諸法即是佛法。彼真如體如來所證。今顯如體即是法身。譬如有人其身妙大。即彰果位所證法身。此論證道能分得故。亦通因位兼能證智名妙大身。具義而論。因果理智俱法身故。彼論因前諸佛能證而有此喻。唯說果位真如法身各據義明不相違也。其釋頌文如彼。長行文易可解。上二句說喻之意。下六句正釋經文。於中分二。初四句釋大身。大身有二義。一者遍一切處。二者功德大。此二種義由離障證。後二句釋非身。非身者無有諸相。大者有真如體。

Exposition: It was said previously that all phenomena are precisely the Buddha-Dharma; that substance of tathatā is realized by the Tathāgata. It is now revealed that the substance of suchness is precisely the dharmakāya. "Suppose a person's body were huge" clearly illustrates the dharmakāya realized at the fruit stage. Because this treatise holds that the realization path can partially attain it, it also extends to the causal stage, conjoining the realizing wisdom, which is named the wondrously great body. Speaking comprehensively of their meanings, both cause and fruit, principle and wisdom, are dharmakāya. That treatise brings up this metaphor because of the preceding realization by all Buddhas, speaking solely of the fruit stage's tathatā dharmakāya; each is explained according to its own perspective and they do not contradict each other. Its explanation of the verse text is like that; the prose text is easy to understand. The first two lines speak of the intention of the metaphor. The lower six lines directly interpret the sūtra text. Within them, it is divided into two: the first four lines explain the great body. The great body has two meanings: first, pervading all places; second, greatness of merits. These two meanings are realized through liberation from hindrances. The latter two lines explain the non-body. "Non-body" means devoid of marks; "great" means possessing the substance of tathatā.