御注金剛般若波羅蜜經宣演 2.100

2.100

Exposition: Examining the new and old commentaries explaining this meaning: first, knowing that the sentient beings to be delivered are selfless; second, knowing that the bodhisattva who can deliver is themselves selfless; hence it says "selfless." The two types of bodhisattvas, selfless noble and non-noble, because they possess wisdom, are able by their own wisdom to faithfully understand those two selflessnesses, and are therefore called the two bodhisattvas. That is to say, ordinary beings and gods are also called conventional-truth bodhisattvas, and noble persons are also called supramundane-truth bodhisattvas; for this reason, "bodhisattva" is repeated. Question: That commentary previously stated that adorning and purifying the Buddha-land was also to sever doubt, and here it also severs doubt; what is the difference between the two passages? Answer: The former removed the doubt of there being no purified land to be grasped, while this one removes the doubt of there being no one who can adorn the Buddha-land. In all these passages, from hearing the previous statement that there is no bodhisattva, [one might think] there should be no such matters as benefiting sentient beings or adorning the land; thus, clinging to there being an agent of practice, one conversely doubts the statement that there is no agent of practice. Now, the answer causes one to know that the real self is absent, but the nominal self practices through the expedient means of the harmony of conditions. This indeed exists, yet one does not view body and land as the adorner and the adorned. Because this accords with signlessness, one will attain the Buddha-fruit; truly adorning the pure land and seeking the Buddha-ground also do not conflict.