金剛般若經旨贊 2.21

2.21

經。須菩提至見如來不　贊曰。次下第七離福資糧不具障。即第十一供養給侍如來住處。財校量中當其第四降伏染福。修真供養福資糧行諸菩薩等為趣菩提。信行地中修二資糧。鳥翼車輪闕一不可。若欲成就福德資糧無過供養給侍於佛。以福田中為最勝故。若行供養應觀法身。是無限礙真實體故。故行給侍成福資糧。前雖令離蘊識影中無巧便障發起神通。而猶未離法執。貪著取色分齋供養如來故。不能具廣大福德。即是不具福資糧障。今佛欲令觀於法身而行給事侍破其執障故。說如來非以相見。既因經故成福資糧。當感法身無相真體故。持經福勝布施福。顯斯二意說此一文。是故兩論各以有約一義。無著約其離障名離不具福資糧障。天親就其校量名為持經得淨勝報。文分為四問答徵釋。此初也。法身無相真體故。問善現可以色身三十二相觀為如來真法身不。

Sūtra: Subhūti, [...] can one see the Tathāgata? / Commentary: Next below is the seventh, abandoning the obstacle of lacking the merit provision, which is the eleventh abode, that of making offerings to and serving the Tathāgata. Within the comparative assessment of material gifts, it corresponds to the fourth, subduing defiled merit and cultivating the true practice of making offerings as the merit provision. In order to proceed toward bodhi, the bodhisattvas cultivate the two provisions on the ground of faith-practice; like a bird's wings or a cart's wheels, neither can be missing. If one wishes to accomplish the provision of merit, nothing surpasses making offerings to and serving the Buddha, because this is the most supreme among the fields of merit. If one practices making offerings, one should contemplate the Dharma-body, because it is the boundless, unobstructed, and real essence; thus practicing service accomplishes the merit provision. Previously, although they were caused to abandon the obstacle of lacking expedient means within the shadow-images of the aggregates and consciousnesses and arouse spiritual penetrations, they had still not yet abandoned dharma-grasping, and greedily grasped at form, dividing food-portions to offer to the Tathāgata; thus they could not complete vast merit, which is the obstacle of lacking the merit provision. Now the Buddha wishes them to contemplate the Dharma-body and render service, shattering their grasping and obstacle; therefore he says that the Tathāgata cannot be seen by means of marks. Since through the sūtra one accomplishes the merit provision and will naturally realize the formless true essence of the Dharma-body, the merit of upholding the sūtra surpasses the merit of giving. To reveal these two intents, this passage is spoken. Therefore, the two treatises each rely on one meaning: Asaṅga relies on abandoning the obstacle and calls it "abandoning the obstacle of lacking the merit provision"; Vasubandhu relies on the comparative assessment and calls it "upholding the sūtra attains a pure, superior recompense". The text is divided into four: question, answer, challenge, and explanation. This is the first. Since the Dharma-body is the formless true essence, he asks Subhūti whether one can contemplate the thirty-two marks of the physical body as the Tathāgata's true Dharma-body.