御注金剛般若波羅蜜經宣演 2.89

2.89

經。須菩提言世尊至是名大身　演曰。善現答成論云。於彼身中安立非自非他故。此意據相而說。唯是菩薩所得之妙大身。非餘能得此妙大身。然於真理不可說。是菩薩之身非餘人身。以真如理遍一切故。言非身者非自他身故。故論云於彼身中安立非自非他。故上釋非身言是名大身者。以隨順世間施設言說名妙大身。彼論云。非身者無有諸相。是名非身。有真如體如是即名妙大身。問。此與山王何別。答。依此論前約報化成熟眾生。此約證道通明理智。彼論前約報身明無取說。今依法身喻顯真如。

Sūtra: Subhūti said: "World-Honoured One," up to "is called a great body." Exposition: Subhūti's answer fulfills the śāstra's statement: "Because within that body, neither self nor other is established." This meaning is spoken in terms of characteristics: it is only the wondrous great body obtained by a bodhisattva, not one that others can obtain. Yet in ultimate truth it cannot be said to be a bodhisattva's body and not that of others, because the principle of tathatā pervades everything. When it says "not a body," it is because it is neither the body of self nor of other. Therefore the śāstra says: "Because within that body, neither self nor other is established." Thus the above explanation of "not a body is called a great body" means that in accordance with worldly provisional designations and conventional expression it is called a wondrous great body. That śāstra says: "'Not a body' means having no characteristics; this is called not a body. Having the substance of tathatā—such is called a wondrous great body." Question: How is this distinct from the King of Mountains? Answer: According to this treatise, the former was in terms of the saṃbhogakāya and nirmāṇakāya maturing sentient beings; this is in terms of the path of realization, generally clarifying principle and wisdom. In that śāstra, the former was in terms of the saṃbhogakāya clarifying non-grasping and teaching; here, it relies on the dharmakāya as a metaphor to reveal tathatā.