金剛般若論會釋 2.6

2.6

In the third [section], "on eliminating cultivating the path by directing thoughts to minor mental objects", Vasubandhu raises the doubt: "Since the noble ones derive their name from the unconditioned and cannot be grasped or spoken of, why do bodhisattvas grasp the adornment of pure lands, and why does the Buddha speak of it?" This refers to the previous fascicle's wishing for a buddha's pure land, which is the practice and vow cultivated by lesser bodhisattvas. This buddha's pure land is cultivating the path by directing thoughts to minor mental objects, seeking birth in a pure land and seeking it by forming pure marks, which causes sentient beings desiring birth in the Western [Pure Land] to all make this vow. Now, to eliminate this cultivating of the path by minor thoughts, the subsequent sūtra text appears: to truly vow to be born in a pure land, one should cultivate the signless and adorn and purify one's own mind, as the marks of adorning the land are extensively spoken of in the Vimalakīrtinirdeśa-sūtra. Vasubandhu's doubt arises from what preceded—this fascicle's vows and bodily forms, and the previous fascicle's vow to be born and marks of adornment—and they also do not contradict each other. "Minor mental objects" means grasping bodily forms and characteristics to cultivate a pure land, which is also a grasping at phenomena; because covetous craving arises, it is also an affliction—this is the meaning of this treatise. That [doubt] arises from the previous [discussion of] the unconditioned, and thus they do not contradict each other.