金剛般若論會釋 2.7

2.7

經文分二，初、明嚴淨土，勸捨有相果莊嚴；後、勸生心，令修無相因之飾。論文分二，初、配屬經，勸捨有相；後、敘分別，令修無相。《佛地經》云，「勝出世間善根所起，廣大自在淨識為相」；天親論云，「智習唯識通，如是取佛土，非形第一體，非嚴莊嚴意」，上半偈解第二令修無相文，下半偈解初勸捨有相文。學無分別智，善根為因，內證法身法性真土、無相理土，既圓無相，報土便滿，不可智知，不可言說，外為利物，方現他受用土及變化土故。諸淨土淨識為相，勝善根為因，故成佛時，殊勝眾生復感淨剎，故《維摩》云，欲嚴佛土，先嚴自心。初學不知以五塵為土體，發願希求，小念修道，而行有相，今為除此初學疑生初文，起非形莊嚴為第一嚴。真莊嚴者，習無相識，真實智慧便通無相清淨佛土，佛依無相以為舍故，言莊嚴土，為不實語。天親論解，以無相、有相莊嚴，故重標。《能斷經》中雙牒雙結，流支雙牒單結，真諦、羅什皆單牒結。所言「即非莊嚴」者，以有相嚴非真莊嚴故，淨土差別有三有四，如章中說。

The sūtra text has two parts: first, explaining the adornment of a pure land, exhorting the abandonment of adornments that are conditioned results with signs; second, exhorting the generating of the mind, causing the cultivation of the decoration of signless causes. The treatise text has two parts: first, correlating with the sūtra to exhort the abandonment of what has signs; second, setting forth discrimination to cause the cultivation of the signless. The Buddhabhūmi-sūtra says: "Arisen from superior supramundane roots of good, having vast, sovereign, pure consciousness as its mark." Vasubandhu's treatise says: / "Practicing wisdom, consciousness-only is penetrated; / In this way one grasps a buddha land. / It is not bodily form, but the supreme substance; / It is not adornment—this is the intention of adornment." / The first half of the verse explains the second text that causes the cultivation of the signless; the second half of the verse explains the first text that exhorts the abandonment of what has signs. Learning non-discriminative wisdom, with roots of good as the cause, one internally realizes the true land of the dharmakāya and dharmatā, the signless principle-land. Once the signless is perfected, the saṃbhogakāya land is complete; it cannot be known by [discriminative] wisdom, nor can it be spoken of in words. It is only externally, for the benefit of beings, that the land for the enjoyment of others and the nirmāṇakāya land are manifested. Therefore, the various pure lands have pure consciousness as their mark and superior roots of good as their cause; hence when buddhahood is attained, superior sentient beings in turn experience the pure realm. Thus Vimalakīrti says: "He who wishes to adorn a buddha land must first adorn his own mind." Beginners, not knowing this, take the five sense objects as the substance of the land, give rise to vows and seek it, cultivate the path with minor thoughts, and practice what has signs. Now, in order to remove these doubts arising in beginners, the first text arises, stating that adornment without bodily form is the supreme adornment. True adornment is cultivating signless consciousness; true wisdom then penetrates the signless, pure buddha land. Because the Buddha relies on the signless as his dwelling, to speak of "adorning the land" is an unreal expression. Vasubandhu's treatise explains that it is repeatedly indicated by means of signless and signed adornment. In the Vajracchedikā text, it both takes up both and concludes both; Bodhiruci takes up both and concludes one; Paramārtha and Kumārajīva both take up one and conclude. What is meant by "is not adornment" is that adornment with signs is not true adornment. The distinctions among pure lands are threefold or fourfold, as spoken of in the chapter.