金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.128

1.128

經。須菩提於意云何可以三十二相見如來不總中第四超淨故勝。文復有四。一問二答三徵四釋。此初問也。將釋此義。先明因果有其三種。一布施因果。因謂布施果即依報。二持戒因果。因謂持戒果即正報。三持經因果。因謂持說果即法身。今明三十二相者。此乃偏舉中間持戒因果。對量前後之優劣耳。總以持戒為正報之因。已勝布施依報之業。何況布施為取相之福。而能比持經離相之福耶。此中文意舉果顯因故。問持戒所感三十二相之身為是持經所顯法身以不。

[Sūtra:] "'Subhūti, what do you think? Can one see the Tathāgata by means of the thirty-two marks?'"
This is the fourth overall part, superiority due to surpassing the pure. The text again has four parts: first, question; second, answer; third, inquiry; fourth, explanation. This is the first question. To explain this meaning, one first clarifies that causes and effects are of three kinds: first, cause and effect of giving: the cause is giving and the effect is circumstantial retribution; second, cause and effect of keeping precepts: the cause is keeping precepts and the effect is direct retribution; third, cause and effect of upholding the sūtra: the cause is upholding and explaining and the effect is the dharmakāya. Now, clarifying the thirty-two marks specifically adduces the intermediate cause and effect of keeping precepts to weigh the superiority and inferiority between the earlier and later ones. Comprehensively speaking, keeping precepts as the cause of direct retribution already surpasses the karma of giving for circumstantial retribution; how much more so when giving is merit that grasps at marks—how could it compare to the merit of upholding the sūtra that is free from marks? The meaning of the text here adduces the effect to reveal the cause; thus it asks whether the body of thirty-two marks induced by keeping precepts is the dharmakāya revealed by upholding the sūtra or not.