御注金剛般若波羅蜜經宣演 2.173

2.173

釋云。此明何義。法身者是智相身。福德者是異相身故。演曰。智為了因。得法身果福為生因。成相好報故。說相好為異相身。佛問善現。汝作是念。如來豈不以相具足得阿耨菩提耶。謂以具足福相而得。次遮止云。莫作是念。約情破也。此中亦應云。若以相具足因故得無上覺。轉輪聖王亦應得證。以具相故。以前影後經不重言。彼論因解轉輪聖王在前文釋。此亦不解。

The commentary states: “What meaning does this clarify? Because the dharmakāya is a body characterized by wisdom, whereas merit is a body of distinct characteristics.” Exposition: Wisdom serves as the revealing cause (vyañjaka-hetu) by which one attains the fruit of the dharmakāya; merit serves as the productive cause (janaka-hetu) by which one accomplishes the retribution of marks and characteristics. Therefore, marks and characteristics are called a “body of distinct characteristics.” The Buddha asks Subhūti: “Do you have this thought: Does the Tathāgata not attain anuttarā [samyaksaṃ]bodhi through the completeness of marks?” That is, whether it is attained by means of complete marks of merit. Next he prohibits it, saying: “Do not have this thought,” refuting it in terms of ordinary sentiments. Here it should also be said: “If one were to attain unsurpassed awakening through the cause of the completeness of marks, a wheel-turning sage king should also attain realization, because he possesses the marks.” Because the preceding passage casts light on what follows, the sūtra does not repeat these words. The explanation of the wheel-turning sage king was already elucidated in the previous passage by that treatise; hence it is not explained here either.