金剛般若論會釋 2.8

2.8

解第二文有三，初、標令修無相，應無所住生心；次、顯所不住五塵心，即所離小念修道；後、應無所住結成真心。餘本皆同，唯《能斷經》於所不住中，言不住於色、不住非色。諸本意說，以麁五塵為淨土體而修求者，非真嚴土，故但令其不住五塵；《能斷經》具說，住五塵及住非五塵、餘五蘊等，但生住著而求淨土，皆非真嚴，要無住著習真智者為真嚴故。由同內有情及外器界出淨土體故，不住二身，不住具足，是此嚴淨土，義門廣大，不可略說，廣如《淨土章無垢疏》解。《能斷》云，功德莊嚴佛土，直示嚴者無勝德故，遂增功德莊嚴佛土。

In explaining the second text there are three parts: first, indicating that one should cultivate the signless, generating the mind without abiding anywhere; next, showing the mind that does not abide in the five sense objects, which is the cultivating of the path by minor thoughts that is to be abandoned; last, "should not abide anywhere" concludes and establishes the true mind. The other versions are all the same; only the Vajracchedikā text, among that in which one does not abide, says "not abiding in form, not abiding in non-form". The intention of the various versions is to say that those who seek cultivation taking the coarse five sense objects as the substance of the pure land do not truly adorn the land, so they merely cause them not to abide in the five sense objects. The Vajracchedikā text speaks fully of abiding in the five sense objects and abiding in what is not the five sense objects—the remaining five aggregates and so forth—so that merely giving rise to attached abiding and seeking a pure land is in all cases not true adornment; it is essential to cultivate true wisdom without attached abiding to be true adornment. Because the substance of the pure land emerges identically from internal sentient beings and the external receptacle world, not abiding in the two bodies and not abiding in completeness is this adorning of the pure land. Its doctrinal avenues are vast and cannot be stated briefly, as is extensively explained in the Commentary on the Chapter on the Pure Land and the Vimalakīrti Commentary. The Vajracchedikā says "adorning the buddha land with merit", directly indicating that the adorner lacks supreme merit, hence it adds "adorning the buddha land with merit".