金剛般若經贊述 1.220

1.220

初中有三，初、佛問，次、善現答，後、世尊示勸，此初問也。菩薩取莊嚴佛國土者，謂初地已上菩薩生報淨土，隨其分量於一一地見佛不同，自身有異，既處淨土之中，即是取自莊嚴淨佛土。何故前言聖人以無為有其差別，無說、無取耶？今破此疑者，謂諸菩薩以無分別智，內證真理莊嚴，故於外事形相之中即得七寶莊嚴，於內證莊嚴之時，無說、無取也。若於外事形相之中，而言我莊嚴佛土者，此可為取，菩薩便是住色等境中；既證無相之莊嚴，何名取淨土？故偈云「智習唯識通」。「智習」，謂修習無分別智；「唯識」，謂智相應淨識；「通」者，謂達真理，即真莊嚴也。故《攝大乘》解十八圓滿淨土中云出世善根之所集起者，此說淨因也。謂要發菩提心修行出世善根，積集長時，即能證會，故名為因。又「廣大自在淨識為相」者，謂以淨識為淨土體也，心淨即佛土淨故也。又云「大念慧行以為遊路，大止妙觀而為所乘，廣大法味喜樂所持，空無相願為所入門」也。「菩薩莊嚴佛土」者，佛問善現云：「於外形相菩薩莊嚴佛土不？」

In the first there are three: first, the Buddha's question; next, Subhūti's reply; finally, the Bhagavat's instruction and exhortation; this is the first, the question. Bodhisattvas grasping the adornment of Buddha-lands refers to bodhisattvas from the first bhūmi upwards being born in pure lands of retribution, seeing the Buddha differently and having differences in their own bodies according to their portion on each bhūmi; since they abide within a pure land, this is grasping their own adornment of a pure Buddha-land. Why was it said earlier that noble ones are distinguished by the unconditioned, and that there is neither preaching nor grasping? Now, refuting this doubt means: all bodhisattvas, through non-conceptual wisdom, internally realize the adornment of the true principle; therefore, amidst external concrete phenomena, they attain the adornment of the seven jewels; at the time of internally realizing adornment, there is neither preaching nor grasping. If, amidst external concrete phenomena, one were to say 'I adorn the Buddha-land,' this could be grasping, and the bodhisattva would then be abiding in sensory realms of forms and so forth; since they realize the signless adornment, how could it be called grasping a pure land? Thus the verse says, 'Wisdom cultivates the mastery of consciousness-only.' 'Wisdom cultivates' means practicing and cultivating non-conceptual wisdom; 'consciousness-only' refers to the pure consciousness associated with wisdom; 'mastery' means penetrating the true principle, which is true adornment. Therefore, when the Mahāyānasaṃgraha explains the eighteen perfections of a pure land, it says 'that which is collected and arisen from supramundane roots of goodness'; this speaks of the pure cause. That is to say, one must generate the bodhicitta and cultivate supramundane roots of goodness, accumulating them for a long time, and then one can realize and unite with it; thus it is called the cause. Furthermore, 'having vast and sovereign pure consciousness as its characteristic' means taking pure consciousness as the substance of the pure land, for when the mind is pure, the Buddha-land is pure. It also says, 'having great mindfulness, wisdom, and practice as the roadway to travel; having great calm and wonderful contemplation as the vehicle to ride; being sustained by the joy and bliss of the vast Dharma-flavor; and having emptiness, signlessness, and wishlessness as the gate of entry.' Regarding 'Does a bodhisattva adorn Buddha-lands?', the Buddha asks Subhūti: 'In external phenomena, does a bodhisattva adorn Buddha-lands?'