金剛般若經旨贊 2.192

2.192

經。須菩提至觀如來不　贊曰。次下第四攝取法身心。顯第二十三比知法體疑。及二十四相福成因疑。令離相修攝法身行。前來諸文雖明法身未顯攝取故與前別。而諸菩薩法執未亡。不能離相攝法身故。返於法身而生疑念。法身雖非相成就見。應以見相而得比知。既爾法身應以所修相好福因而能證得。由執故雖修而不能攝取。由疑故不修能攝之因。今欲顯彼疑執之心。令離執相而觀法體。修離相行攝取法身故。說不以相觀佛等。無著約離執而自契證名攝取法身。天親就顯疑而修正因名顯比知相因疑。文分為二。初明觀相不可識真即顯比知法體疑。後明相因非得真體即顯相福成因疑。初中後二長行頌故。長行文四問答覓領此初也。可以觀見三十二相比知如來法性身不。

Sūtra: [“Subhūti,] what do you think? Can the Tathāgata be viewed [by means of the thirty-two marks?”] / Praise: Below is the fourth [mind], the mind that apprehends the Dharma-body, resolving the twenty-third doubt concerning inferentially knowing the Dharma-body's essence and the twenty-fourth doubt concerning the cause of accomplishing the marks and merit, so as to cause [practitioners] to cultivate the practice of apprehending the Dharma-body while being free from marks. Although previous passages have clarified the Dharma-body, they have not yet clarified apprehending it, so this differs from what came before. Because the bodhisattvas' attachment to dharmas has not yet perished, and they are unable to apprehend the Dharma-body free from marks, they conversely give rise to doubts regarding the Dharma-body: “Although the Dharma-body cannot be seen through the accomplishment of marks, it should be inferentially knowable by seeing the marks. If so, the Dharma-body should be realized through the merit-cause of the cultivated marks and characteristics.” Due to attachment, though they cultivate, they cannot apprehend it; due to doubt, they do not cultivate the cause that can apprehend it. Now, desiring to reveal that mind of doubt and attachment, so that they may view the Dharma-essence free from attached marks and cultivate markless practice to apprehend the Dharma-body, [the Buddha] speaks of not viewing the Buddha by means of marks, and so forth. Asaṅga, in terms of being free from attachment and realizing it oneself, calls it “apprehending the Dharma-body”; Vasubandhu, in terms of resolving doubts and cultivating the correct cause, calls it “resolving doubts concerning inferential knowledge and the cause of the marks.” The text is divided into two: first, clarifying that viewing the marks cannot cognize the true, which resolves the doubt concerning inferentially knowing the Dharma-body's essence; second, clarifying that the cause consisting in the marks does not obtain the true essence, which resolves the doubt concerning the cause of accomplishing the marks and merit. The first part has prose and verses; the prose has four parts—asking, answering, probing, and comprehending—of which this is the first: Can one, by viewing the thirty-two marks, inferentially know the Tathāgata’s Dharma-nature body?