金剛經纂要刊定記 5.93

5.93

彼相下。釋也。理法身是菩提相，彼三十二相非菩提相。所以言者，菩提無相故，由法身即菩提相，非菩提相空矣。又於其中，法身則勝、色身則劣。何以故？法身無為真實性故，色身有為影像相故。然由持說因勝故，果中獲法身。寶施因劣故，果中獲色身。故上標云：持說此經勝彼福德。

[The commentary] states, "Those marks..." This is the explanation. The Dharmakāya of principle is the mark of bodhi; those thirty-two marks are not the mark of bodhi. The reason for this is that bodhi is markless; because the Dharmakāya is precisely the mark of bodhi, that which is not the mark of bodhi is empty. Furthermore, between them, the Dharmakāya is superior, and the form-body is inferior. Why is this? Because the Dharmakāya is the unconditioned true nature, while the form-body is the conditioned reflection-mark. Moreover, because the cause of upholding and explaining is superior, in the fruit one obtains the Dharmakāya; because the cause of the gift of treasures is inferior, in the fruit one obtains the form-body. Therefore, it was initially marked above: upholding and explaining this sūtra surpasses that merit.