金剛般若波羅蜜經略疏 1.72

1.72

就依報中，大分有四：初總舉顯過；二何以故已下，責成過所以；三須菩提如來所說莊嚴佛土者，答即對過顯真；四是故須菩提諸菩薩已下，觀成實相。此文有四：初第一成實相心；二而無所住者，顯心相；三不住色生心，對過顯真；四應無所住，述成正義。此淨土等真實智成，故不可取。若言可取，彼不實說。文言即非莊嚴是名莊嚴佛土者，第一義相土非形相，及第一竝是莊嚴成，非有為形相也。

In [the passage on] dependent recompense, there are broadly four [parts]: first, it generally brings up and reveals the fault; second, from "Why is this?" onward, it demands the reason for the fault; third, "Subhūti, what the Tathāgata speaks of as adorning buddha-lands...": the reply directly reveals truth against the fault; fourth, from "Therefore, Subhūti, all bodhisattvas..." onward, it contemplates the completion of the true mark. This text has four: first, producing the mind of the true mark; second, "without abiding anywhere" reveals the mark of the mind; third, "they should not abide in form to produce a mind" reveals truth against the fault; fourth, "they should produce their mind without abiding anywhere" expounds and accomplishes the correct meaning. Because this pure land and so forth are accomplished by true gnosis, they cannot be grasped. If one says they can be grasped, that is not speaking truly. The text says "is non-adornment; therefore it is named adorning buddha-lands": the land of the mark of ultimate truth is not physical form, and ultimate truth is entirely accomplished through adornment, not through conditioned physical forms.