金剛般若經旨贊 1.38

1.38

經。須菩提至見如來不　贊曰。次下第三明其求果。即八住中。欲住處也。前既發心。次修諸行。若不求果。心行無依。顯行所依。故明求果。然果有二。謂色非色。色相果者。即相妙身。非色果者。即真法身。故於此中。分之為二。初欲色身。後欲法身。初欲色身。即十八中。第三欲得色身住度。斷其第一求佛作相疑。令修稱真求色身行。謂佛色身。依真而起。欲成色果。要見法身。若執色相為真。迷法身而不成色果。若能不報色相。得真體而成色身故。欲求佛色身。先觀無相法體。然初學菩薩。未悟真身。執化相身。為真究竟。既懷慢執。遂有疑生。寧求有相佛菩提。令行無住之施。由執故不成所求之果。由疑故不修感果之因。故執與疑。為果之障。今佛欲斷疑執之心。令成所求色身之果。故顯佛體非相好身。既為二意。而說此文。是故兩論。各明其義。無著約其破執。判為欲得色身。天親就其斷疑。名斷求佛住相。文分為二。初問答如來法身非相。後結成前義。以答三問。初中又四。問答徵釋。此初也。將欲斷彼疑執之心。令其離相而觀法體。故寄與問起。此義云何。以有為生住異滅三十二相觀。為如來真法身不。

[Sūtra:] "Subhūti, ... can the Tathāgata be seen?"
[Commentary:] Next, the third section clarifies seeking the fruit, which is the "abiding of desire" among the eight abidings. Having generated the mind previously, one then cultivates the practices; if one does not seek the fruit, mental practice has nothing to rely upon. To reveal that upon which practice relies, seeking the fruit is clarified. However, the fruit is twofold, namely material and non-material: the material fruit is the body of wondrous marks; the non-material fruit is the true Dharma-body. Hence, within this, it is divided into two: first, desiring the form body; second, desiring the Dharma-body.
The first, desiring the form body, is the third [abiding] among the eighteen: the abiding and pāramitā of desiring to obtain the form body. It severs the first doubt about seeking the Buddha by creating signs, and causes one to cultivate the practice of seeking the form body in accord with true reality. That is to say, the Buddha's form body arises based on the true [nature]; if one wishes to accomplish the material fruit, one must see the Dharma-body. If one clings to physical marks as real, one is deluded about the Dharma-body and will not accomplish the material fruit. If one can avoid grasping at physical marks, one attains the true substance and accomplishes the form body. Therefore, if one wishes to seek the Buddha's form body, one must first contemplate the signless reality-substance.
However, bodhisattvas who are beginning practitioners have not yet awakened to the true body and cling to the transformation body with marks as being truly ultimate. Harboring conceit and grasping, doubts thereupon arise: "Why should one seek the bodhi of the Buddha that has marks, yet be made to practice giving that does not abide?" Because of clinging, one does not accomplish the fruit sought; because of doubt, one does not cultivate the cause that brings about the fruit. Thus, clinging and doubt are hindrances to the fruit. Now the Buddha wishes to sever the mind of doubt and clinging so as to enable the accomplishment of the fruit of the form body that is sought; hence he reveals that the substance of the Buddha is not the body of marks and minor characteristics. Since it was spoken with these two intents, the two treatises each elucidate its meaning: Asaṅga, in terms of breaking clinging, determines it as "desiring to obtain the form body"; Vasubandhu, with regard to severing doubt, names it "severing the clinging to marks when seeking the Buddha."
The text is divided into two: first, question and answer on the Tathāgata's Dharma-body not being marks; and second, concluding the previous meaning to answer the three questions. The first again has four parts: question, answer, inquiry, and explanation. This is the first. Intending to sever that mind of doubt and clinging and cause them to contemplate the reality-substance free of marks, he therefore initiates the question: "What is the meaning of this? Can the Tathāgata's true Dharma-body be contemplated by means of the thirty-two conditioned marks of arising, abiding, changing, and ceasing?"