金剛般若論會釋 2.7

2.7

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.