金剛般若經贊述 1.196

1.196

依無著者，彼說欲得證得法身中有二，上來明智相法身竟，此明為得福相至得法身住處也。謂外有疑曰：「上說於真如理中，無智相法身可得，又無法可說者，欲受、持此經為欲得福耶？」故如來為校量也。謂於如來言說法身若有諸受之者，能生福相、至得法身，故若受持一四句者，生福甚多。依等五義如論應詳。

According to Asaṅga, in his explanation of desiring to attain the realised dharmakāya there are two: above, the dharmakāya of the sign of wisdom was completed; here, he explains reaching the ādhāra of the attained dharmakāya in order to obtain the sign of merit. That is, externally there is a doubt saying: "Above it was said that within the principle of tathatā there is no dharmakāya of the sign of wisdom to be attained, nor are there phenomena to be taught; is one who wishes to receive and uphold this sūtra doing so because they wish to obtain merit?" Therefore the Tathāgata makes a comparison. This means that if there are those who receive the verbal dharmakāya of the Tathāgata, they can generate the sign of merit and reach the attained dharmakāya; hence, if one receives and upholds a single four-line verse, the merit generated is extremely great. The five meanings, etc., should be examined in the treatise.