金剛經纂要刊定記 5.21

5.21

若都下。顯意遮過。恐惰空見，故令生此真心。天真之心本無生滅，但緣住境即不相應，亦非斷滅。心若不住，般若了然，亦非生起，恐人迷此，故為顯而遮之。是則前令不住色等是遮有，後令生心是遮無，既離有無即名中道。如斯體達，是真莊嚴，何有佛土而不清淨？故《淨名》云：「欲淨佛土當淨其心，隨其心淨即佛土淨。」淨其心者，即離有無也。

From "If entirely" downward reveals the intent to block errors. Fearing that one might lapse into the view of emptiness, it causes one to give rise to this true mind. The naturally real mind originally lacks arising and ceasing, but merely by conditioning abiding objects it fails to accord; nor is it annihilation. If the mind does not abide, prajñā is luminous and clear, nor is it a newly produced arising; fearing that people are confused about this, it is revealed and blocked. Thus, previously enjoining not to abide in form and so forth blocks existence, and subsequently enjoining to give rise to the mind blocks non-existence; since it is free from both existence and non-existence, it is called the Middle Way. Comprehending in this manner is true adornment; what buddha land would not be purified? Therefore the Vimalakīrtinirdeśa states: 'One who wishes to purify the buddha land should purify their mind; according as their mind is pure, the buddha land is pure.' Purifying one's mind means being free from existence and non-existence.