金剛般若經旨贊 2.125

2.125

經。須菩提至不名菩薩　贊曰。上明第二淨心地竟。次下第三顯如來地。即十八中上求佛地八中第六究竟住處。前明地前及後心地。今辨果德令欣求趣。即舉佛身六種具足。令十地位菩薩。上求據能求人名為上求佛地住處。約所求果名為究竟。及如來地六具足名如前配列。總顯佛果依正二執。佛果必有依正報故。初一依報。後五正報。為成依報先明淨土。正報之中三業必以知為導故。先明知見。三業之中身為所依故。先明其相好。二具相為表德令人敬德而會佛好為嚴身令人愛慕。而親近利他中勝。先明好身相為好依故。後顯相語利他勝故。先明之心為益本故。為後辨且初第一國土淨具足。即在顯前行何不成疑中令修佛果圓滿土行。文中分四。一舉執顯非。二徵非所以。三正顯嚴土。四結真菩薩。此初也。菩薩若求佛果依報應正修行無相定慧。除彼二執而作真嚴。若言我當是人我執莊嚴佛土是法我執。二執既起不證於真。即非心淨。何能嚴土。言我嚴者非菩薩也。故前頌云。及淨佛國土生心即是倒。

Sūtra: “Subhūti, [...] is not called a bodhisattva.”
Commentary: The second part above, clarifying the ground of pure mind, is concluded. Next below, the third part reveals the Tathāgata ground, which is the abiding place of seeking the Buddha ground above among the eighteen, and the sixth abiding place of ultimate consummation among the eight. Previously he clarified the stage prior to the grounds and subsequent mind grounds; now he distinguishes the fruit qualities to cause them to aspire to and pursue them. That is, by presenting the six kinds of complete endowments of the Buddha body, he causes bodhisattvas on the ten grounds to seek above. In terms of the person who can seek, it is called the abiding place of seeking the Buddha ground above; in terms of the sought fruit, it is called ultimate consummation. The six endowments of the Tathāgata ground are arranged as before, collectively revealing the two clingings to the environment and the person in the Buddha-fruit. Because the Buddha-fruit necessarily possesses environmental and personal retribution, the first one is environmental retribution, and the latter five are personal retribution. In order to accomplish environmental retribution, he first clarifies the pure land. Among personal retributions, because the three actions must take knowledge as their guide, he first clarifies knowledge and vision. Among the three actions, because the body is the basis, he first clarifies its marks and signs. The marks are to express virtue, causing people to revere virtue and encounter the Buddha; the signs are to adorn the body, causing people to cherish, admire, and approach him. Among the superior means of benefiting others, he first clarifies the wondrous body, because marks are the basis of signs. Later, he reveals marks and speech, because they are superior in benefiting others. He clarifies the mind first, because it is the root of benefit. In order to explain what follows: first, the first endowment of land purification, which serves to eliminate the previous doubt about practice not achieving buddhahood, causing them to cultivate the practices for the complete land of the Buddha-fruit. In the text, there are four divisions: 1. Presenting the clinging to reveal what is amiss; 2. Querying the reason for it being amiss; 3. Directly revealing the adorned land; 4. Concluding with the true bodhisattva. This is the first part. If a bodhisattva seeks the environmental retribution of the Buddha-fruit, they should properly cultivate signless concentration and wisdom, eliminate those two clingings, and effect true adornment. If one says “I shall [adorn]...”, this is the clinging to a personal self; “adorn Buddha lands” is the clinging to a dharma self. Once the two clingings arise, one does not realize the real; that is, the mind is not pure. How could one adorn lands? One who says “I adorn” is not a bodhisattva. Therefore the preceding verse says: “And purifying Buddha lands: to generate such a thought is precisely an inversion.”