金剛般若經旨贊 2.171

2.171

經。復次須菩提至三菩提　贊曰。下報身果。於中有二。初明菩提平等。後釋平等所由。此初也。若凡若聖無我真如平等之理。雖皆齊有由佛能證此平等理。得成報身名正等覺。故論說為三藐三佛陀語故。顯身菩提者。人平等相相謂假者即報佛也。以法界中功德起而非增煩惱滅而非減。由非增減即名平等。由佛同證此平等理故。得壽命功德身相。悉皆齊等名無齊下。由證平等成無齊下。是故說為人平等相。即是前頌法界不增減也。

Sūtra: "Furthermore, Subhūti... [anuttarasamyak]saṃbodhi." / Commentary: Next is the fruit of the reward body, which has two parts: first, explaining the equality of bodhi; second, explaining the reason for this equality. This is the first. Although the principle of equality of non-self and tathatā is equally present in both ordinary people and noble ones, it is because the Buddha can realize this principle of equality that he attains the accomplishment of the reward body, termed 'Rightly Fully Awakened' (samyaksambuddha); hence the treatise speaks in terms of the word samyaksambuddha. In revealing the bodhi of the body: the 'mark of personal equality'—'mark' refers to the conventional person, namely the reward buddha. Because within the dharma-realm qualities arise without increase and afflictions cease without decrease, it is termed 'equality' by virtue of neither increasing nor decreasing. Because buddhas equally realize this principle of equality, the life-span, qualities, and bodily marks attained are all fully equal, termed 'having no high or low.' Due to realizing equality, one accomplishes having no high or low; therefore it is spoken of as the 'mark of personal equality.' This corresponds to the preceding verse's 'The dharma-realm neither increases nor decreases.'