維摩經略疏垂裕記 1.105

1.105

二、「但真」下，顯依正不二。荊溪云：細思此意，至下諸文及以教門所明土義，皆以此意而往申之，其理方盡。今謂既云離身無土，身成佛時土豈不成？既云離土無身，言土成佛有何乖背？一心具足深可思量，無縱妄情強分諸異。「金剛」下，引證也。暹云：天親論上卷偈云「智習唯識通」等，天親釋云「此明真土」。諸佛無有莊嚴國土之事，諸佛唯有真實智慧。習識通達則是修習無分別智，通達唯識真實之性故。如是取淨土者，即修此智習唯識通，菩薩之人乃取得淨土之果故。「非形第一體」者，此句明淨土體。不自生滅為淨土形，乃以真實第一義理為淨土體故。「非莊嚴莊嚴」者，辨二莊嚴。一者形相土，即是淨土水鳥樹林等事莊嚴也。二者法性土，即是正智證契真如無漏功德無有形相為莊嚴也。今更助釋，非事莊嚴，是理莊嚴，故曰非莊嚴莊嚴。

Second, from "only the true" onwards reveals the non-duality of circumstantial and direct. Jingxi says: "Carefully ponder this meaning: when reaching the passages below and the meaning of lands clarified by the teachings, all must apply this meaning to expound them, and only then is the principle exhausted." Now I say: since it is said that apart from the body there is no land, when the body attains Buddhahood, how could the land not attain it? Since it is said that apart from the land there is no body, what contradiction is there in saying that the land attains Buddhahood? That the one mind is fully endowed with this is profoundly worth considering; do not give rein to deluded sentiments to forcibly distinguish various differences. From "Diamond" onwards cites proof. [Dao]xian says: "The verse in the first fascicle of Vasubandhu's treatise says, 'Wisdom is cultivated, consciousness-only is penetrated,' etc., and Vasubandhu explains, 'This clarifies the true land.' The Buddhas have no such thing as adornment of Buddha-lands; the Buddhas have only true wisdom. Cultivating consciousness to penetration is cultivating and practicing non-conceptual wisdom and penetrating the true nature of consciousness-only. Appropriating a pure land in this way means that by cultivating this wisdom and penetrating consciousness-only, a person who is a bodhisattva thereby obtains the fruit of a pure land." As for "not shapes, the foremost essence," this line clarifies the essence of the pure land. Not regarding arising and cessation as the shape of the pure land, it takes the principle of the foremost ultimate reality as the essence of the pure land. As for "not adornments, the adornment," this distinguishes the two adornments. The first is the land of shapes and marks, which is the phenomenal adornment of the pure land such as waters, birds, trees, and groves. The second is the land of dharmatā, which is the absence of shapes and marks as adornment, being the uncontaminated merits of true wisdom realizing and according with tathatā. Now I further assist in explaining: it is not phenomenal adornment; it is principle adornment, hence it is said: 'not adornments, the adornment.'"