金剛般若經贊述 1.140

1.140

前三之中，初、於無相因以生疑，次、於無相因果以生疑，後、於無相果以生疑。就此之中，初、世尊却問，次、善現順答，後、如來印成，此初也。此有疑曰：「若不住於相行布施者，所行之因既是無相，何故所得之果是有相耶？」謂覩佛化身有三相，故而生疑也。三相者，謂佛未成道已前，名為生相；成道已後，說法度人，名住、異；入涅槃時，名為滅相。住、異合說者，如常釋之，謂現形權應、隨機接物以示三相之身，眾生覩之，謂得有相之果，便與無相之因不順。今為解此疑，故言不可以相見如來也。謂法身無相是如來，故離彼三相，即是法身如來故也。

Among the former three, first, doubt arises regarding the signless cause; next, doubt arises regarding the signless cause and fruit; finally, doubt arises regarding the signless fruit. In this [first part], first, the Bhagavat turns to question; next, Subhūti complies in reply; finally, the Tathāgata confirms it. This is the first. Here there is a doubt: "If one practices giving without abiding in signs, then since the practiced cause is signless, why is the obtained fruit sign-possessing?" This means that seeing that the Buddha's nirmāṇakāya has three signs, they give rise to doubt. The three signs are: before the Buddha had attained the Way, it is called the sign of arising; after attaining the Way, expounding the Dharma to deliver people is called abiding and changing; when entering nirvāṇa, it is called the sign of cessation. The combined explanation of abiding and changing is as conventionally explained: manifesting forms as provisional responses, adapting to capacities to receive living beings so as to show a body of three signs. When sentient beings behold it, they think that a sign-possessing fruit has been obtained, which then does not accord with the signless cause. Now, to resolve this doubt, it is said that one cannot see the Tathāgata by signs. This means the signless dharmakāya is the Tathāgata, and therefore, departing from those three signs is itself the dharmakāya Tathāgata.