金剛般若經旨贊 2.201

2.201

經。須菩提至莫作是念　贊曰。下明相因非得真體。次第二十三相福成因疑。文中有三。問遮身正。此初二也。恐諸菩薩復作是執。若不以相以見如來。寧以相因得法身果。說相兩因得作佛故。為離此著故復答言也。更作念如來。豈不以相具足為因證得。便遮止云莫作是念。若以相因得菩提者。轉輪聖王亦應證得。此中亦應作是例難。以前影後經不重言。

Sūtra: [“Subhūti,] you might think [that the Tathāgata does not, by virtue of having the complete marks, attain unexcelled, perfect enlightenment. Subhūti,] do not harbor such a thought.” / Praise: Below clarifies that the cause consisting in the marks does not obtain the true essence, which is the twenty-fourth doubt concerning the cause of accomplishing the marks and merit. The text has three parts: the question, the prohibition, and the rectification. These are the first two. It is feared that the bodhisattvas might again adopt this attachment: “If one does not see the Tathāgata by means of marks, how could one attain the fruit of the Dharma-body through the cause consisting in the marks, given that the two causes of marks are spoken of as enabling one to become a Buddha?” To eliminate this clinging, he answers again. [Lest they] further think: “Could the Tathāgata not attain realization by having the complete marks as the cause?”, he immediately prohibits it, saying: “Do not harbor such a thought.” If one attained bodhi through the cause of the marks, a wheel-turning sage king should also attain it. An analogous refutation should also be made here, but because what came before shadows what comes after, the sūtra does not repeat it.