金剛般若經贊述 1.145

1.145

自下依無著釋者，此一段文即十八住處中第三為欲得色身住處也，於六種住處中第三欲住處。欲住處中有二：謂欲得色身及法身，此初也。於中文有其三，如前科判。言欲得色身者，謂有菩薩既發心已，次修行時，見佛三相之身相好具足，便欲求得，故佛意曰，三相身者，不是如來，却問須菩提成顯此義，為遮欲得色身菩薩故也。依義、說相、攝持、安立、顯現等五義，竝如論自配；謂所說相即非相者，是攝持也，謂由欲願攝持當來菩薩果，故名攝持，餘思可知。

From here below is the explanation according to Asaṅga: this section of text is the third ādhāra, "the ādhāra of desiring to obtain the rūpakāya," among the eighteen ādhāras, and the third, "the ādhāra of desire," among the six kinds of ādhāra. Within the ādhāra of desire there are two: desiring to obtain the rūpakāya and the dharmakāya; this is the first. Within it the text has three parts, as divided previously. "Desiring to obtain the rūpakāya" means that when a bodhisattva, having already given rise to the mind, next engages in practice, seeing that the Buddha's body of three signs is fully endowed with marks and signs, they then desire to seek and attain it. Therefore, the Buddha's intention was that the body of three signs is not the Tathāgata, and he turned to question Subhūti to accomplish and reveal this meaning, in order to prevent bodhisattvas who desire to obtain the rūpakāya. The five meanings of relying on meaning, spoken signs, holding, establishment, and manifestation are all matched as in the treatise itself. That "the spoken signs are not signs" is "holding" means that because the future bodhisattva fruit is held by desire and vow, it is named "holding"; the rest may be understood through reflection.