金剛般若論會釋 1.102

1.102

下解欲得福相法身，前說諸法不可取、說，一切聖人無為得名，持經及說，應無有福，欣彼福故，名為欲得。天親釋伏疑云，「雖不可取、說而不空故」，雖在因位持、說，能生福相之身，上在地前初生位也。文分為二，初、總問答解文來意，後、別解釋。初中，初、問，後、答。由在因位受、持法及說一四句偈，生福甚多，況在果位所有至得？福相法身多因中有智，智劣福強，佛果有福，以智為名；佛但名智相，因但名福相，非在果因無福智也。

Below, it explains desiring to obtain the dharmakāya possessing the marks of merit. Previously, it was said that all dharmas can neither be grasped nor expressed, and that all noble persons obtain their name through the unconditioned. [Thus] upholding the sūtra and preaching it should have no merit. Yearning for that merit is called desiring to obtain. Resolving the latent doubt, Vasubandhu says: "Although it cannot be grasped or expressed, it is not empty." Although upholding and preaching it is in the causal stage, it can generate the body possessing the marks of merit; above, it is the initial stage of arising prior to the bhūmis. The text is divided into two parts: first, general questions and answers explaining the intent of the text's arrival; second, distinct explanation. In the first part, there is first a question and then an answer. Because in the causal stage receiving, upholding the Dharma, and preaching a single four-line verse generates extremely vast merit, how much more so all that is attained in the fruition stage? The dharmakāya possessing the marks of merit is mostly in the cause where wisdom is present; [yet] wisdom is inferior and merit is superior. In the Buddha-fruit there is merit, [yet] it is designated by wisdom; the Buddha is only called the mark of wisdom, while the cause is only called the mark of merit, though it is not that in fruition or cause there is an absence of merit or wisdom.