金剛般若經贊述 2.147

2.147

述曰，世親云，此破疑也。謂有疑曰，「若無菩薩者，不應嚴淨佛土也」。於中有二，初、標，次、釋，此初也。此意云，如欲嚴淨佛土，必須嚴淨自心，聽經、學慧、證法真理、蠲除二障，內心淨故，外土亦淨。所以蠡髻見淨，舍利覩穢，但由內心有其垢淨不同，外土亦有淨穢兩異也。故若嚴淨佛土者，先除我、法二執，我、法分別亡故，內具莊嚴，外住七寶。若言「我當莊嚴」者，是則我執未亡，不名菩薩也，故論云「智習唯識通」也。又《無垢稱》云，心淨故等；又云，忍辱、持戒等十善道等，是菩薩淨土也。

Commentary: Vasubandhu states that this refutes a doubt. That is, there is a doubt that says, "If there are no bodhisattvas, there should not be the adorning and purifying of Buddha lands." Within this there are two: first, the statement; next, the explanation; this is the first. The meaning here is: if one wishes to adorn and purify the Buddha lands, one must adorn and purify one's own mind, listen to the sūtras, train in wisdom, realize the true principle of dharmas, and clear away the two hindrances; because the internal mind is pure, the external land is also pure. Therefore Śikhin saw purity while Śāriputra viewed defilement; this is only because the internal mind has differences of defilement and purity, so the external land likewise has the two differences of purity and defilement. Therefore, if one is to adorn and purify the Buddha lands, one must first remove the two graspings of self and dharmas; because conceptual differentiations of self and dharmas are eliminated, internally one is endowed with adornment, and externally one abides in the seven precious jewels. If one says, "I shall adorn," then the grasping of self has not yet been eliminated, and one is not called a bodhisattva; hence the commentary says, "Wisdom practices mastery of consciousness-only." Furthermore, the Vimalakīrtinirdeśa says that because the mind is pure, and so forth; it also says that kṣānti, upholding the precepts, and the other ten paths of wholesome action are the bodhisattva's pure land.