金剛般若論會釋 3.11

3.11

經文有三，初、明取相及我莊嚴不名菩薩，次、徵及釋教捨相心及我嚴意，後、正勸入二無我理無相莊嚴。論文有二，初、標經來意，次、正釋文。標來意云，為淨國土三摩鉢帝故者，意顯世尊欲令菩薩修無相因、證無相土。無相因者，即謂等至，為令菩薩修等至因嚴淨土故，有此文也。世親論主此淨土文與前離慢合為一段，俱是破疑，故彼論言，「不達真法界，起度眾生意，及清淨國土，生心即是倒」，此顯未證真如，不除二我，起度眾生意及嚴土心，皆是顛倒，故非菩薩。

The sūtra text has three parts: first, clarifying that grasping at signs and at self-adornment is not called a bodhisattva; second, inquiring into and explaining the intention of teaching the abandonment of the mind of signs and self-adornment; third, directly encouraging entry into the principle of the two selflessnesses and signless adornment. The treatise text has two parts: first, stating the purpose of the sūtra's coming; second, directly explaining the text. Stating the purpose of its coming, it says: 'It is for the sake of the samāpatti of purifying the land'—the intention is to reveal that the World-Honoured One wishes to cause bodhisattvas to cultivate the signless cause and realize the signless land. The signless cause refers to meditative attainment (samāpatti); it is to cause bodhisattvas to cultivate the cause of meditative attainment to adorn and purify the land that this text exists. The treatise master Vasubandhu combined this text on the pure land with the preceding abandonment of arrogance into one section, as both refute doubt; hence his treatise says: 'Failing to reach the true dharmadhātu, / Generating the thought of saving sentient beings / And purifying the Buddha lands, / Giving rise to such a mind is indeed an inversion.' This reveals that if one has not realized tathatā and not eliminated the two selves, giving rise to the thought of saving sentient beings and the thought of adorning lands are both inversions, and therefore one is not a bodhisattva.