御注金剛般若波羅蜜經宣演 2.97

2.97

經。何以故至是名莊嚴　演曰。第二徵。何所以故非菩薩耶。第三正釋嚴土。貞觀雙牒單非雙結。魏本雙牒單非單結。此三皆單。其雙舉者謂有相無相二嚴。或能所嚴故。佛重牒無相為真。有相為妄故。佛單非於無相中言說安立令莊嚴故雙牒結之。論云。安立第一義俗諦可嚴。真中無嚴名第一義。是名莊嚴却結俗諦。此中通嚴四身淨土名具足故。前淨土文為因位不名具足故。前願淨佛土為地前故。說除小攀緣作念修道。是今在地上前障已除。但有俱生我法二執。復令除斷而求佛地故與前別。

Sūtra: "Why is this?" up to "is called adornment." Exposition: Second, questioning: for what reason is one not a bodhisattva? Third, directly explaining the adornment of the land. The Zhenguan edition cites both, negates singly, and concludes both. The Wei edition cites both, negates singly, and concludes singly. These three are all single. The citing of both refers to the two adornments with characteristics and without characteristics, or that which adorns and that which is adorned. Therefore the Buddha repeats the citation: the signless is true, while that with characteristics is false; hence the Buddha negates singly. Within the signless, conventional expression is established to cause adornment; hence both are cited and concluded. The treatise says: 'Establishing ultimate truth: conventional truth can be adorned; within the true there is no adornment, which is called ultimate truth. "Is called adornment" in turn concludes on conventional truth.' Here, generally adorning the pure lands of the four bodies is called perfection. The previous pure land text was for the causal stage and was not called perfection; the previous vow to purify the Buddha land was for the pre-bhūmi stages, so it spoke of eliminating subtle cognitive conditioning and forming thoughts to practice the path. Now, being on the bhūmis, the earlier obstacles have already been eliminated; there are only innate personal and phenomenal attachments, which one is again caused to sever in seeking the Buddha bhūmi, so it differs from before.