jñānaniṣyandavijñaptimātratvāt kṣetranodgrahaḥ |
avigrahatvād agratvād avyūhaṃ vyūhatā matā ||
此義云何。諸佛無有莊嚴國土事。唯諸佛如(16)來眞實智慧習識通達。是故彼土不可取。若(17)人取彼國土形相。作是言我成就清淨佛土。(18)彼不實説
(19)如經。何以故。須菩提如來所説莊嚴佛土者。(20)則非莊嚴是名莊嚴佛土故。何故如是説。偈(21)言非形第一體非嚴莊嚴意故。莊嚴有二種。(22)一者形相二者第一義相。是故説非嚴莊嚴。(23)又非莊嚴佛土者。無有形相故非莊嚴。如是(24)無莊嚴即是第一莊嚴。何以故。以一切功徳(25)成就莊嚴故。若人分別佛國土。是有爲形相。(26)而言我成就清淨佛國土。彼菩薩住於色等(27)境界中生如是心。爲遮此故。如經是故須菩(28)提。諸菩薩摩訶薩。應如是生清淨心而無所(29)住。不住色生心。不住聲香味觸法生心。應無(b1)所住而生其心故。前言云何受樂報佛取自(2)法王身。云何餘世間復取彼是法王身。爲除(3)此疑。説受樂報佛體同彼須彌山王鏡像義(4)故。此義云何偈言
ye śes rgyu mthun rnam rig tsam | yin pas źiṅ du ’dzin pa med ||
lus med phyir mchog gi phyir | bkod pa med pa bkod par bźed ||
17. The accomplishment of merits (which is derived from the grasping of the dharma and from its teaching to others, gātham udgṛhya parebhyo deśayet p. 25, l. 3) is the summit as the cause by which one obtains what is essential (bodhi – viz. dhārmakāya - here called essential because it is not produced, asaṃskṛta), then, in so far the other body than this (viz. nirmāṇa-kāya) is born out of it and, last, since it shows the uniqueness of the qualities of the Buddha (as is indicated in the sūtra when it states that these are the dharmas of the Buddha, p. 25, l. 8).
[End of chapter 8]
The sūtra states that all saintly persons are defined as being beyond the conditioned, asaṃskṛtaprabhāvita (p. 24, l. 9); but, on the other hand, the scriptures tell us that the srota-āpanna etc. obtain the fruit of their conduct, Is not this a contradiction? No, for the reason explained in the same sūtra, p. 26, l. 8.
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