金剛般若經旨贊 1.41

1.41

經。如來所說至即非身相　贊曰。此釋也。如來所說有為諸相。非是法身真實之相。以法身者即是無為無相。為相非有為故。是故化身有為身相。即非法身真實相也。若能如是觀於如來。是即名為邪行對治。離執有為邪行心故。亦是遠離增益之邊。不執化身為實相故。亦是依義。以依所治色身之慢。顯能治故。亦名說相。顯說欲得色身住處。文義相故。亦是安立第一義諦。第一義中無色相故。由是義故。菩薩但行先住之施。得無相果。勿執化身為真佛體。返疑所修無相之行。

[Sūtra:] "What the Tathāgata speaks of ... is not bodily marks."
[Commentary:] This is the explanation. The conditioned marks spoken of by the Tathāgata are not the real marks of the Dharma-body, because the Dharma-body is unconditioned and signless, having non-conditioned marks. Therefore, the conditioned bodily marks of the transformation body are not the real marks of the Dharma-body.
If one can contemplate the Tathāgata in this way, it is called the antidote to wrong practice, because one is free from the mind of wrong practice that clings to the conditioned. It is also staying far away from the extreme of superimposition, because one does not cling to the transformation body as the true mark. It is also "relying on meaning," because it reveals that which can cure based on the conceit regarding the form body that is to be cured. It is also called "explaining the marks," because it explicitly explains the textual and doctrinal characteristics of the abiding of desiring to obtain the form body. It is also the establishment of the ultimate truth, because within the ultimate truth there are no physical marks. For this reason, the bodhisattva merely practices the giving that abides nowhere as taught before to attain the signless fruit, and should not cling to the transformation body as the true Buddha-substance, thereby conversely doubting the signless practice they cultivate.