金剛般若經旨贊 2.24

2.24

經。如來所說至三十二相　贊曰。此釋也。如來說彼三十二相即是非真化身假相。以佛真體即是法身。法身乃是無相故相故三十二即是非相。是名應化假身相也。然相好果別福因招真佛法身持經福感。既以約果而談法身真佛色相非真。即知約因而說持經之福勝相因福。其布施福感有漏報。尚不如彼色相福因。何況得此持經功德。故論頌云。此降伏染福。是故菩薩應當受持成福資糧感法身果。

Sūtra: What the Tathāgata speaks of [...] thirty-two marks. / Commentary: This is the explanation. The thirty-two marks spoken of by the Tathāgata are the unreal, provisional marks of the transformation body, because the Buddha's true essence is the Dharma-body. Since the Dharma-body is markless, the thirty-two are non-marks; they are called the provisional bodily marks of responsive transformation. Yet the fruit of the marks and characteristics is summoned by distinct causes of merit, whereas the true Buddha's Dharma-body is brought about by the merit of upholding the sūtra. Since discussing the Dharma-body in terms of the fruit shows that the true Buddha's marks of form are not real, one knows that in terms of the cause, the merit of upholding the sūtra surpasses the merit of the causes for the marks. The merit of material giving brings contaminated recompenses and is still not equal to the causes of merit for those marks of form; how much less could it attain the virtue of upholding this sūtra! Therefore the treatise verse states: "This subdues defiled merit." Hence bodhisattvas should receive and retain it to complete the merit provision and realize the fruit of the Dharma-body.