金剛般若論會釋 2.8

2.8

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".