金剛般若經旨贊 1.108

1.108

經。須菩提至莊嚴佛土不　贊曰。次下第三離小念攀緣修道障。即十八中。第七願淨佛土住處。斷其第七嚴土取相疑。令修無相真淨土行。前令多聞生出世果。當果必有所依淨土故。次令修願淨土行。然其淨土。有其二種。一真淨土。嚴飾無涯。即以智如為其自體。二應化土淨穢有限。隨彼根宜。依真變起。若修無相。隨順無為。此即名為真嚴淨土。真土既成。化土亦就。是故經言。欲得淨土當淨其心。乃至廣說。然諸菩薩。未識真嚴。希求色聲。以為淨土。行有相行。小念攀緣。既懵真嚴返生疑念。若如前說無為得名。無為之法。無取說者。云何菩薩。莊嚴佛土。由執故設修。不成真土。由疑故復不欲修行。今說此文。斷其疑執。令修無相真嚴淨土。故說應生清淨心等。既以二意。而說此文。是故兩論。各明一義。無著約其除障。名離小念攀緣。天親就彼遣疑。名斷嚴土取相。文中有二。初興問答。令捨有相莊嚴。後勸生心當修無相清淨。初中有四。問答徵釋。此初也。久修菩薩。於真理中。見有莊嚴有相土不。

Sūtra: Subhūti […] does he adorn the buddha-lands or not? / Commentary: Next below is the third [section], abandoning the obstacle to cultivating the path caused by minor thoughts and clinging. That is, among the eighteen, this is the seventh, the abiding-place of vowing to purify buddha-lands; it severs the seventh doubt, grasping at marks in adorning lands, causing [the bodhisattva] to cultivate the markless, true practice of pure lands. Previously, [the sūtra] caused extensive learning to give rise to supramundane fruits; corresponding to the fruit, there must be a pure land on which it relies, hence it next causes the cultivation of the practice of vowing for pure lands. Now, these pure lands are of two kinds: first, the true pure land, whose adornments are limitless, having wisdom and suchness as its nature; second, the response-and-transformation lands, whose purity and defilement are limited, which transform and arise based on the true according to the capacities and suitabilities of those [beings]. If one cultivates the markless and accords with the unconditioned, this is called truly adorning the pure land. Once the true land is accomplished, the transformation lands are also perfected. Therefore the sūtra says: "If you wish to attain a pure land, you must purify your mind," and so forth at length. However, bodhisattvas, not recognizing the true adornment, seek after form and sound, taking them to be the pure land, practicing practices that possess marks, and having minor thoughts and clinging. Being ignorant of the true adornment, they turn around and give rise to doubtful thoughts: "If, as previously stated, the designation is attained through the unconditioned, and the unconditioned Dharma is without grasping and without speaking, why do bodhisattvas adorn buddha-lands?" Because of clinging, even if they cultivate, they do not accomplish the true land; because of doubt, they furthermore do not wish to cultivate practice. Now this passage is spoken to sever their doubt and clinging, causing them to cultivate the markless, true adornment of the pure land; therefore it says that they should give rise to a pure mind, and so forth. Since this passage was spoken with two intentions, the two commentaries each clarify one meaning: Asaṅga, in terms of eliminating the obstacle, calls it abandoning minor thoughts and clinging; Vasubandhu, with regard to dispelling their doubt, calls it severing [the doubt of] grasping at marks in adorning lands. In the text there are two parts: first, raising question and answer to cause the abandoning of adornment with marks; second, encouraging the arousal of the mind that ought to cultivate markless purity. In the first there are four parts: question, answer, query, and explanation. This is the first: Does a bodhisattva of long cultivation, within the true principle, see that there is the adornment of a land possessing marks, or not?