金剛經纂要刊定記 5.94

5.94

經福下。轉遮謬解。恐施寶者聞上所說，便云雖知色身劣於法身，寶施不如持說，我以不能持說，不要法身，恒將寶施成就色身，相好既圓不亦妙矣。為遮此見，故此云也。謂前且約別義分於因果，故說施感相身。若據實義而論，空施不成相果。何者？由無智慧隨相生情，所施雖多唯成有漏。縱得三十二相，但是轉輪王，色相雖同不名為佛。若能持說此經，則智慧圓起，依慧行施不住有空，以無漏因獲無漏果，如此三十二相，始得名為佛焉。

[The commentary] states, "The merit of the sūtra..." This turns to ward off mistaken interpretations. It was feared that those who give treasures, hearing what was said above, would say: "Although I know the form-body is inferior to the Dharmakāya, and the gift of treasures is not equal to upholding and explaining, since I am unable to uphold and explain, I do not want the Dharmakāya; I will constantly use the gift of treasures to accomplish the form-body, and once the marks and signs are complete, is that not wondrous?" To ward off this view, this was said. That is, previously causes and fruits were distinguished provisionally according to a particular meaning, so it was said that giving induces the body of marks. But if discussed according to the true meaning, empty giving does not accomplish the fruit of the marks. Why? Because without wisdom, emotions arise in pursuit of marks; though what is given is abundant, it only brings about the contaminated. Even if one attains the thirty-two marks, one is merely a wheel-turning king; although the physical marks are identical, one is not called a Buddha. If one can uphold and explain this sūtra, then wisdom will arise completely; practicing giving reliant on wisdom, one abides neither in existence nor in emptiness, and with an uncontaminated cause one obtains an uncontaminated fruit—only with thirty-two marks like these can one finally be called a Buddha.