金剛般若波羅蜜經 分十 莊嚴淨土分
我們總以為，淨土是一個在遠方、用七寶砌成的好地方，等著修到了去住。這一分把這念頭輕輕翻過來：所說的莊嚴佛土，並不是真有一個實在的莊嚴可作，只是假借這個名字叫作莊嚴罷了——真正的淨土不在外面的形相上，在那顆清淨的心裡，心淨，佛土就淨。佛接著教了一句全經最要緊的話：「應無所住而生其心。」不是把心空掉、什麼都不想，是不把心黏在色聲香味觸法上，而仍生起這顆心——是有所轉的：捨掉那層攀著外境、當境為實的執取，依著無分別而起。末了又舉一個須彌山王般高大的身為喻，說它「非身，是名大身」：山王勢力高遠而從不起一念說「我是山王」，因為它無心；佛具足法王之德而從不自取「我是法王」，因為他無分別。要緊的是，這一切都不是教人否定、不是把好的都抹掉——淨土仍在，大身仍大，只是不取那「實有」的一層。莊嚴而不取莊嚴，生心而不住一處，廣大而不自居其大；無住，原來不是無有，是有而自在。
We habitually imagine the Pure Land as a fine place somewhere far off, built of the seven jewels, waiting for us to reach it once our practice is ripe. This division turns that idea gently over. The adorning of a buddha-land of which it speaks is not some real, substantial adornment that can be carried out; it is only called "adornment" by borrowing the name—the true Pure Land lies in no outward form, but in a mind that is pure: when the mind is pure, the buddha-land is pure. The Buddha then teaches the single most pivotal line of the whole sūtra: 「應無所住而生其心」(One should give rise to the mind while abiding nowhere). This is not emptying the mind out and thinking of nothing; it is raising up this very mind while not letting it stick fast to form, sound, scent, taste, touch, or mental objects. Something is genuinely turned here: the grasping that clings to outer objects and takes them as real is let go, and the mind arises instead in dependence on non-discrimination. At the close, the Buddha gives the image of a body vast as Sumeru, king of mountains, and says of it 「非身，是名大身」(it is not a body—that is what is called a great body): the mountain-king towers in height and power yet never gives rise to a single thought that says "I am the mountain-king," because it is mindless; the Buddha is replete with the virtue of a Dharma-king yet never takes up of himself "I am the Dharma-king," because he is free of discrimination. The point is that none of this teaches us to negate, to wipe away everything good—the Pure Land still stands, the great body is still great; only that one layer of "real existence" is not grasped. To adorn yet not grasp the adornment, to raise the mind yet not lodge it in any one place, to be vast yet not set oneself up as great: abiding nowhere, it turns out, is not the absence of anything, but having-while-free.
Shi Huijing · Zhiyue · jingang · Division 10 · Adorning the Pure Land · essence · Spring 2026
〔一〕然燈佛所實無所得
經曰：
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」「世尊！如來在然燈佛所，於法實無所得。」
佛告訴須菩提：「你怎麼想？如來當年在然燈佛那裡，對於佛法有沒有得到一個什麼東西呢？」須菩提答：「世尊！如來在然燈佛那裡，對於佛法其實並沒有得到什麼。」
〔二〕莊嚴佛土即非莊嚴
經曰：
「須菩提！於意云何？菩薩莊嚴佛土不？」「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」
「須菩提！你怎麼想？菩薩有沒有真去莊嚴一個佛的國土呢？」「並沒有，世尊！為什麼這樣說呢？所說的莊嚴佛土，並不是真有一個實在的莊嚴可作，只是假借這個名字叫作莊嚴罷了。」
〔三〕應無所住而生其心
經曰：
「是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。
「正因如此，須菩提，眾菩薩摩訶薩就應當這樣生起清淨的心：不應當執著在色上而起心，不應當執著在聲、香、味、觸、法上而起心，應當不執著在任何地方，而生起這顆心。」
〔四〕須彌山王大身
經曰：
「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
「須菩提！打個比方，假如有一個人，他的身體像須彌山王那樣高大，你怎麼想？這個身體算大嗎？」須菩提說：「非常大，世尊！為什麼這樣說呢？因為佛所說的並不是真有一個實在的身，只是假借這個名字叫作大身罷了。」
〔1〕At Dīpaṃkara Buddha's place, in truth nothing was attained
The sūtra says:
佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」「世尊！如來在然燈佛所，於法實無所得。」
The Buddha said to Subhūti: "What do you think? Back when the Tathāgata was at Dīpaṃkara Buddha's place, did he attain anything with regard to the Dharma?" Subhūti answered: "World-Honored One! When the Tathāgata was at Dīpaṃkara Buddha's place, he in truth attained nothing with regard to the Dharma."
〔2〕Adorning the buddha-land is not adorning
The sūtra says:
「須菩提！於意云何？菩薩莊嚴佛土不？」「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」
"Subhūti! What do you think? Does a bodhisattva truly adorn a buddha-land?" "He does not, World-Honored One! Why is that? What is called adorning a buddha-land is not some real adorning that can be done; it is only borrowing the name and calling it adorning."
〔3〕Abiding nowhere, give rise to the mind
The sūtra says:
「是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。
"For this reason, Subhūti, the bodhisattva-mahāsattvas should give rise to a pure mind in just this way: they should not let the mind arise by abiding in form, nor let the mind arise by abiding in sound, scent, taste, touch, or mental objects; they should abide nowhere at all, and so give rise to this mind."
〔4〕The great body, like Mount Sumeru, king of mountains
The sūtra says:
「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」
"Subhūti! Take an example: suppose there were a person whose body was as vast as Mount Sumeru, king of mountains. What do you think — would such a body be great?" Subhūti said: "Very great, World-Honored One! Why? Because what the Buddha calls it is not a real body; it is only borrowing the name and calling it a great body."
Shi Huijing · Zhiyue · jingang · Division 10 · Adorning the Pure Land · vernacular · Spring 2026
拿三性（遍計所執·依他起·圓成實）、三無性、轉依、二取、受用身，來照金剛經的「莊嚴佛土即非莊嚴」「應無所住而生其心」「須彌大身佛說非身」。
本分的眼：兩重即非，中夾一句轉依
這一分接著前面「然燈所無得」往下說。佛先問：如來當年在然燈佛那裡，可曾得了什麼法？答：實無所得。古德都把這個「無所得」當作本分的發端——正因為無一法可取，才引出底下三件事：莊嚴佛土即非莊嚴、應無所住而生其心、須彌大身佛說非身。一段話裡，前後兩重即非，中間夾著「應無所住而生其心」一句轉依的行門。這一句，是全經「無住」之義最完整的一次定說。
世親的兩個漢譯論本，在這裡讀得格外明白：他不只把「即非」讀成遣執，更逕直標出「唯識」——「智習唯識通，如是取淨土」、「智流唯識性，國土非所執」。意思是說，所謂淨土，是諸佛清淨智所流出、唯識所現，並沒有一個形質可取的國土在外面。古德三家（三論的吉藏、天台的智顗、唯識的窺基），都依世親這個次第讀本分。用唯識的眼來照，這兩重即非與一句無住，正是三性、轉依的明文。
即非一：莊嚴佛土——七寶嚴飾即非實莊嚴
佛問菩薩可曾莊嚴佛土，須菩提答「不也」，並收一句即非：「莊嚴佛土者，則非莊嚴，是名莊嚴。」順三性看：
- 「莊嚴佛土」＝依他起：七寶嚴飾、淨土的種種事相，是緣生而現、宛然可說的假相。窺基說，菩薩「於外事形相之中，即得七寶莊嚴」——這緣起的嚴飾不是沒有。
- 「則非莊嚴」＝遣遍計所執：所遣的，是把這嚴飾當成「心外實有的莊嚴」去執取的那一層。遍計所執就是這樣一層妄計：把心所變現的影，當成心外實在的東西。窺基說得乾脆——「『即非莊嚴』者，非外形相莊嚴也」，不是那個被當成實在的外形相莊嚴；吉藏也說「如來莊嚴佛土則非莊嚴」，遣的正是「形相為淨土」這層始學者的執。
- 「是名莊嚴」＝立圓成、存假名：遣盡了妄執之處，無相無取的真莊嚴宛然。窺基說「『是名莊嚴』者，是無相無取真莊嚴也」；吉藏稱之為「第一義真實莊嚴」——諸法實相，無一德不備、無一累不淨，這才叫莊嚴。
要緊的是世親點出的一層：淨土不止是「遣掉執著」之後剩下的空，它是淨智所流、唯識所現。窺基把世親的「智習唯識通」釋得很直接：菩薩以無分別智內證真理之莊嚴，這真理莊嚴相應的就是「淨識」——「『唯識』，謂智相應淨識」；他更引《攝大乘論》淨土十八圓滿的「廣大自在淨識為相」「心淨即佛土淨」來證。所以「莊嚴佛土即非莊嚴」，在唯識讀來，不是把淨土抹成一無所有，是說：真正的淨土在淨智淨識裡，不在外頭的形相上——心淨，佛土就淨。凡夫以為莊嚴在七寶磚瓦，所以五本異譯都說「執取莊嚴即是妄語」（執形相莊嚴為實，正是遍計）；菩薩知它唯識所現、無相可取，才是真嚴土。
中夾一句：應無所住而生其心——轉依的行門
立了「莊嚴即非莊嚴」，佛隨即教菩薩「應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心」。這一句是本分的轉依完式。
唯識說，凡夫的心總是「住」在境上——攀著色聲香味觸法去起念，把所緣的境當成心外實有，這就落在能取、所取的對待裡（把一個本無能所的識，妄分成能取的心、所取的境，這是遍計的根）。「不住色聲香味觸法而生其心」，就是要捨掉那層依著虛妄分別識所起的執取（捨依識所執），而依無分別生心（依圓成）。這轉捨、轉得，在唯識叫轉依。
窺基的讀法正落在這裡：「『應如是生清淨心』者，謂應修習淨智、淨識清淨心」——清淨心就是淨智淨識；「『應無所住而生其心』者，謂要以智證於無住」——是以智去證那個「無住」，不是把心空掉、什麼都不生。所以無住生心不是壓住念頭的枯寂，是有所轉的修證：由依識所執，轉成依淨識無分別。淨心，正是轉依所顯的那顆心。
即非二：須彌大身——受用身廣大而無分別、不自取
佛末後舉一喻：假如有人身如須彌山王，這身大不大？須菩提依即非式答：「佛說非身，是名大身。」這一喻，唯識讀為受用身（報佛）之喻。順三性看，與分十七的大身喻同構：
- 「身如須彌山王（大身）」＝依他起：受用身的身相，廣大無量、宛然可說。
- 「佛說非身」＝遣遍計所執：所遣的，是把這身執成「一個有分別的實在身」。窺基說「『佛說非身』者，謂非有分別身」——不是那個被當成實有的分別身。
- 「是名大身」＝立圓成、存假名：遣執之處，無分別身宛然可名。窺基說「『是名大身』者，是無分別身也」。
世親的論偈把這個喻的眼點得最透：「如山王無取，受報亦復然。」須彌山王勢力高遠，所以稱「大」，可是山王並不起一個念頭說「我是山王」——因為它無心、無分別。受用身佛也是這樣：已得無上的法王體，所以稱「大」，可是佛並不自取一個「我是法王」之念——因為他無分別。義淨譯的世親論也同說「於受用無取」。所以這個「大身」之大，不在有一個大相可執，而在那無分別、不自取的德相上。山的「無心」，正喻佛的「無分別」。
一以貫之：嚴土、生心、大身，同一個無住
把這三件並看，它們共用同一把鑰匙：有而不取、現而無住。淨土宛然（依他）而不可形相取（遣遍計），是嚴土的無住；生心宛然而不住六塵（轉依），是行門的無住；受用身廣大（依他）而不自取法王（遣遍計），是身的無住。般若用「無住·即非」一路說下來，唯識則以三性三無性點明這「無住」到底無的是什麼：遍計所執是相無性（執相本來就無）、依他起是生無性（緣起無自生之性）、圓成實是勝義無性（離一切遍計的勝義）。所以「即非莊嚴」「佛說非身」空的是遍計那一層，不是把淨土、把受用身也一併抹掉——淨土在淨識裡仍是淨土，受用身無分別處仍是大身。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的淨土、轉依之學從金剛經流出——三性、轉依、淨土唯識所現之說，自有其經源（解深密、瑜伽）與論本（攝論彼果分淨土十八圓滿、三十頌的轉依），般若另是一系，本經並無唯識的下游；而是同一「無住而現、即非而存」的實相，金剛經以經語（莊嚴即非莊嚴·無住生心·大身非身）說，唯識以論語（三性三無性·轉依·淨識淨土·受用身）說，兩相對照，其義益顯。攝大乘論說淨土十八圓滿「淨識為相、心淨即佛土淨」，正是本分「莊嚴佛土即非莊嚴、淨土唯識所現」的論本；三十頌以圓成實說轉依、以遍計所執說「形相莊嚴」所執之相，與「無住生心」「即非莊嚴」相印；成唯識論說轉依、遍計所執、淨識，亦同此旨；般若一系的心經「無智亦無得」，嚴土而無能嚴所嚴之得，與本分「莊嚴即非莊嚴」同一無所得之行。一句收束：金剛經以經語說的「應無所住而生其心」「莊嚴佛土即非莊嚴」，成唯識論、三十頌以「轉依·不住遍計所執·淨識淨土」的技術語說的，是同一件事〔無住生心↔轉依之讀，見釋慧鏡《應無所住而生其心》（S5-P06）〕。
Taking the three natures (遍計所執 parikalpita · 依他起 paratantra · 圓成實 pariniṣpanna), the three non-natures, the transformation of the basis (轉依 āśraya-parāvṛtti), the two graspings, and the body-of-enjoyment, to throw light on the Diamond Sūtra’s “to adorn the Buddha-land is not to adorn,” “one should give rise to that mind without abiding anywhere,” and “a body like Sumeru — the Buddha calls it no body.”
The Eye of the Division: Two “Is-Nots” with a Line of Transformation Set Between Them
This division follows on from the preceding point — “at Dīpaṃkara’s, there was nothing attained.” The Buddha first asks: when the Tathāgata was with Dīpaṃkara Buddha long ago, did he attain any Dharma at all? The answer: in truth nothing was attained. The ancient masters all take this “nothing attained” as the opening of the division — precisely because not a single dharma can be grasped, three things are drawn out below: to adorn the Buddha-land is not to adorn; one should give rise to that mind without abiding anywhere; a great body like Sumeru, of which the Buddha says it is no body. Within this one passage there are two “is-nots,” front and back, with a single line of practice — the transformation of the basis — set between them: “one should give rise to that mind without abiding anywhere.” This single line is the whole sūtra’s most complete definitive statement of the sense of “non-abiding.”
Vasubandhu’s two Chinese commentarial witnesses read this place with unusual clarity: he does not merely read “is-not” as the dispelling of clinging, he straightforwardly marks out “consciousness-only” (唯識) — 「智習唯識通，如是取淨土」 (“when wisdom is practiced and consciousness-only is penetrated, the pure land is thus taken up”), 「智流唯識性，國土非所執」 (“wisdom flows out the nature of consciousness-only; the land is not something to be grasped”). The sense is: what is called the pure land is what flows out from the pure wisdom of all Buddhas, manifested by consciousness-only — there is no land of solid form to be grasped, standing outside. The three ancient streams (Jizang of the Three-Treatise school, Zhiyi of Tiantai, Kuiji of Yogācāra) all read this division following Vasubandhu’s sequence. Held up to the Yogācāra eye, these two “is-nots” and the one line of non-abiding are nothing other than the express text of the three natures and the transformation of the basis.
Is-Not One: Adorning the Buddha-Land — the Adorning of Seven Jewels Is Not a Real Adorning
The Buddha asks whether the bodhisattva has adorned the Buddha-land; Subhūti answers “no,” and gathers it in an “is-not”: 「莊嚴佛土者，則非莊嚴，是名莊嚴」 (“to adorn the Buddha-land is not to adorn; that is what is called adorning”). Reading along the three natures:
- “Adorning the Buddha-land” = 依他起 paratantra: the seven-jewel ornamentation, the manifold phenomena of the pure land, are conditionally-arisen appearances, manifestly there and sayable as provisional marks. Kuiji says the bodhisattva 「於外事形相之中，即得七寶莊嚴」 (“within outward phenomenal forms, attains the adorning of seven jewels”) — this conditionally-arisen ornamentation is not nothing.
- “Is not adorning” = the dispelling of 遍計所執 parikalpita: what is dispelled is the layer that grasps this ornamentation as “an adorning really existing outside the mind.” 遍計所執 is just such a layer of false reckoning: it takes the image conjured by the mind to be a thing really existing outside the mind. Kuiji puts it plainly — 「『即非莊嚴』者，非外形相莊嚴也」 (“‘is not adorning’ means: it is not the adorning of outward phenomenal forms”), not that outward-form adorning taken to be real; Jizang too says 「如來莊嚴佛土則非莊嚴」, and what is dispelled is precisely the beginner’s clinging that takes “phenomenal form to be the pure land.”
- “That is what is called adorning” = establishing 圓成實 pariniṣpanna, preserving the provisional name: where false clinging has been dispelled, the true adorning — markless, ungraspable — stands manifest. Kuiji says 「『是名莊嚴』者，是無相無取真莊嚴也」 (“‘that is what is called adorning’ — it is the true adorning that is markless and ungrasped”); Jizang calls it 「第一義真實莊嚴」 (“the true adorning in the highest sense”) — the real character of all dharmas, with not one virtue lacking and not one defilement unpurified: this is what is called adorning.
The crucial layer is the one Vasubandhu marks out: the pure land is not merely the emptiness left over after clinging is dispelled — it is flowed out from pure wisdom, manifested by consciousness-only. Kuiji renders Vasubandhu’s 「智習唯識」 very directly: the bodhisattva, by non-discriminating wisdom, inwardly realizes the adorning that is the true principle, and the adorning of this true principle corresponds to the “pure consciousness” — 「『唯識』，謂智相應淨識」 (“‘consciousness-only’ means the pure consciousness that corresponds to wisdom”); and he cites the Mahāyāna-saṃgraha’s eighteen perfections of the pure land — 「廣大自在淨識為相」 (“vast and sovereign pure consciousness as its mark”), 「心淨即佛土淨」 (“when the mind is pure, the Buddha-land is pure”) — in proof. So “to adorn the Buddha-land is not to adorn,” read in Yogācāra, is not the smearing-away of the pure land into nothing at all; it says: the true pure land is in the pure wisdom and pure consciousness, not on outward form — when the mind is pure, the Buddha-land is pure. The ordinary person supposes the adorning to lie in jeweled bricks and tiles, which is why the five alternate translations all say 「執取莊嚴即是妄語」 (“to grasp at adorning is itself false speech”) — to grasp at the adorning of form as real is precisely 遍計; the bodhisattva, knowing it to be manifested by consciousness-only, with no mark to grasp, is the one who truly adorns the land.
The Line Set Between: Giving Rise to That Mind Without Abiding Anywhere — the Practice-Gate of the Transformation of the Basis
Having established “adorning is not adorning,” the Buddha then teaches the bodhisattva: 「應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心」 (“thus should one give rise to a pure mind: one should not give rise to mind abiding in form; one should not give rise to mind abiding in sound, smell, taste, touch, or dharmas; one should give rise to that mind without abiding anywhere”). This line is the division’s complete statement of the transformation of the basis.
Yogācāra says: the ordinary person’s mind always “abides” on objects — clinging to form, sound, smell, taste, touch, and dharmas as it gives rise to thought, taking the object conditioned as something really existing outside the mind, and so falling into the duality of grasper and grasped (二取) (splitting a consciousness that has no grasper-and-grasped of its own into a grasping mind and a grasped object — this is the root of 遍計). “To give rise to that mind without abiding in form, sound, smell, taste, touch, or dharmas” is to cast off that layer of clinging arisen in reliance on the false discriminating consciousness (casting off what is grasped in reliance on consciousness), and to give rise to mind in reliance on non-discrimination (relying on 圓成實). This casting-off and attaining is, in Yogācāra, called 轉依 āśraya-parāvṛtti — the transformation of the basis.
Kuiji’s reading falls exactly here: 「『應如是生清淨心』者，謂應修習淨智、淨識清淨心」 (“‘thus should one give rise to a pure mind’ means: one should cultivate the pure mind that is pure wisdom and pure consciousness”) — the pure mind is just pure wisdom and pure consciousness; 「『應無所住而生其心』者，謂要以智證於無住」 (“‘one should give rise to that mind without abiding anywhere’ means: one must, with wisdom, realize the non-abiding”) — it is realizing that “non-abiding” with wisdom, not emptying the mind out so that nothing is given rise to at all. So “giving rise to mind without abiding” is not the dead stillness of pinning thoughts down; it is a realized practice with a turning in it: from relying on what consciousness grasps, turned into relying on the non-discriminating pure consciousness. The pure mind is precisely that mind disclosed by the transformation of the basis.
Is-Not Two: The Great Body Like Sumeru — the Body-of-Enjoyment Is Vast and Non-Discriminating, Not Self-Grasping
Last, the Buddha gives a simile: suppose someone had a body like Sumeru, the king of mountains — is that body great? Subhūti answers in the “is-not” form: 「佛說非身，是名大身」 (“the Buddha says it is no body; that is what is called a great body”). This simile, in Yogācāra, is read as a simile for the body-of-enjoyment (受用身, the recompense-body). Reading along the three natures, it is structurally one with the great-body simile of Division 17:
- “A body like Sumeru, the king of mountains (the great body)” = 依他起 paratantra: the bodily mark of the body-of-enjoyment, vast and measureless, manifestly sayable.
- “The Buddha says it is no body” = the dispelling of 遍計所執 parikalpita: what is dispelled is grasping this body as “a real body that has discrimination.” Kuiji says 「『佛說非身』者，謂非有分別身」 (“‘the Buddha says it is no body’ means: it is not a body that has discrimination”) — not that discriminated body taken to be really existent.
- “That is what is called a great body” = establishing 圓成實, preserving the provisional name: where clinging is dispelled, the non-discriminating body stands manifestly nameable. Kuiji says 「『是名大身』者，是無分別身也」 (“‘that is what is called a great body’ — it is the non-discriminating body”).
Vasubandhu’s verse points the eye of this simile most transparently: 「如山王無取，受報亦復然」 (“as the king of mountains does no grasping, so too the recompense-body”). The king of mountains, Sumeru, towers in might and reach, and so is called “great”; yet the mountain-king does not raise a single thought saying “I am the mountain-king” — because it is mindless, without discrimination. The Buddha of the body-of-enjoyment is just so: having attained the supreme essence of the Dharma-king, he is called “great,” yet the Buddha does not grasp at himself a thought “I am the Dharma-king” — because he is non-discriminating. Yijing’s translation of Vasubandhu’s commentary likewise says 「於受用無取」 (“in the enjoyment, no grasping”). So the “greatness” of this “great body” lies not in there being some great mark to grasp, but in the virtue-mark of being non-discriminating and not self-grasping. The “mindlessness” of the mountain figures precisely the Buddha’s “non-discrimination.”
Threaded Through As One: Adorning the Land, Giving Rise to Mind, the Great Body — All One Non-Abiding
Set these three side by side and they share a single key: to have without grasping, to be manifest without abiding. The pure land is manifestly there (依他起) yet not graspable as form (the dispelling of 遍計) — this is the non-abiding of adorning the land; the mind is given rise manifestly yet does not abide in the six dusts (轉依) — this is the non-abiding of the practice-gate; the body-of-enjoyment is vast (依他起) yet does not grasp at itself as Dharma-king (the dispelling of 遍計) — this is the non-abiding of the body. Prajñā speaks all the way down with “non-abiding · is-not”; Yogācāra, with the three natures and three non-natures, points out exactly what this “non-abiding” is the not-having of: 遍計所執 is 相無性 (mark-non-nature: its mark is from the start not there), 依他起 is 生無性 (arising-non-nature: arisen by conditions, with no nature self-arising), 圓成實 is 勝義無性 (ultimate-non-nature: the ultimate that is apart from all 遍計). So “is not adorning” and “the Buddha says it is no body” empty out the layer of 遍計, not the pure land and the body-of-enjoyment along with it — the pure land within the pure consciousness is still the pure land, and the body-of-enjoyment in its non-discrimination is still the great body.
Yogācāra as Mirror: One and the Same Reality, in the Sūtra’s Words and the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say that Yogācāra’s teaching of the pure land and the transformation of the basis flows out of the Diamond Sūtra — the doctrines of the three natures, the transformation of the basis, and the pure land as manifested by consciousness-only have their own scriptural sources (the Saṃdhinirmocana, the Yogācārabhūmi) and treatise-witnesses (the Mahāyāna-saṃgraha’s eighteen perfections of the pure land in its chapter on the fruit, the Thirty Verses’ transformation of the basis); prajñā is another lineage, and this sūtra has no downstream dependence on Yogācāra. Rather, it is one and the same reality — “manifest yet non-abiding, is-not yet preserved” — which the Diamond Sūtra states in the sūtra’s words (adorning is not adorning · giving rise to mind without abiding · the great body that is no body), and which Yogācāra states in the treatise’s words (the three natures and three non-natures · the transformation of the basis · the pure consciousness as the pure land · the body-of-enjoyment); set side by side, the sense of each shows the clearer. The Mahāyāna-saṃgraha says of the eighteen perfections of the pure land 「淨識為相、心淨即佛土淨」 (“pure consciousness as its mark; when the mind is pure, the Buddha-land is pure”) — this is precisely the treatise-witness for the division’s “to adorn the Buddha-land is not to adorn; the pure land is manifested by consciousness-only.” The Thirty Verses speak of the transformation of the basis through 圓成實, and of the “adorning of form” grasped through 遍計所執 — both mutually sealing with “giving rise to mind without abiding” and “is not adorning.” The Cheng weishi lun speaks of the transformation of the basis, of 遍計所執, and of the pure consciousness — the same purport. And in the prajñā lineage itself, the Heart Sūtra’s 「無智亦無得」 (“no wisdom and no attainment”) — adorning the land yet with no attainment of an adorner or an adorned — is one and the same practice of nothing-attained as this division’s “adorning is not adorning.” To close in a line: what the Diamond Sūtra states in the sūtra’s words as “one should give rise to that mind without abiding anywhere” and “to adorn the Buddha-land is not to adorn,” the Cheng weishi lun and the Thirty Verses state in the technical words “the transformation of the basis · not abiding in 遍計所執 · the pure consciousness as the pure land” — and it is one and the same matter 〔on the reading of “giving rise to mind without abiding ↔ the transformation of the basis,” see Shi Huijing, “One Should Give Rise to That Mind Without Abiding Anywhere” (S5-P06)〕.
Shi Huijing · Zhiyue · jingang · Division 10 · Adorning the Pure Land · exposition · Spring 2026
考據Apparatus
一、科判定位（無住生心 · 轉依）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分十 莊嚴淨土分 |
| 釋慧鏡 §17 二分 | 前半（眾生空·破四相·煩惱障；發心後修行之續·無住生心） |
| 道安 三分 | 正宗分 · 正示（嚴土·無住·法王身） |
| 無著十八住 T1510 | 第六住 不離佛出時（然燈所無取 [0757c04]）→ 第七住 願淨佛土（莊嚴國土 [0757c05–06]）→ 第八住 成熟眾生（須彌大身 [0757c06–07]）；八住攝之，七·八歸離障礙住處（餘十二種）[0758c03]（離障第三 小攀緣作念修道＝願淨佛土、離障第四 捨眾生＝成熟眾生 [0761c29–0762a06]） |
| 世親 二十七疑 T1511/T1513 | 取莊嚴淨佛國土之疑 → 取自法王身之疑：「云何諸菩薩取莊嚴淨佛國土？云何受樂報佛取自法王身？」T1511 [0785c28–0786a01]／義淨「如何諸菩薩取嚴勝佛國土耶？又受用身如何自己取為法王」T1513 [0877c12–15]；先此有「然燈所無取」之疑（T1511 [0785c17–19]／T1513 [0877c04–07]） |
| 吉藏（三論）T1699 | 「『於意云何？莊嚴佛土不』下，此第二、次辨嚴土釋成上義」[0111b26–27]；嚴土＝化他行（受記自行·嚴土化他）[0111c01–04] |
| 智顗（天台）T1698 | 「『淨佛土』下，第五、一念淨信辨其應住」[0078c22–0079a01]；須彌「第六、須彌山王，此即非果而果」[0079a06–07] |
| 窺基（唯識）T1700 | 「述曰，依世親此破第三疑也」（破菩薩取莊嚴淨土）[0137c04–05]；須彌「此破第二取自法王身疑也」[0138a21–22]；依無著為第七願淨佛土·第八成就眾生 [0138a15–16·0138b04–06] |
無住生心義：此分承前（然燈所實無所得 [0749c16–18]），以三事顯無住——莊嚴佛土即非莊嚴（淨土不可形相取）、應無所住而生其心（轉依之行門）、須彌山王大身佛說非身（受用身·法王身無分別不自取）。古德三家俱依世親二譯之疑次讀此段（莊嚴淨土疑→法王身疑），且世親二譯論偈逕標唯識：「智習唯識通，如是取淨土」（T1511 [0786a13]）／「智流唯識性，國土非所執」（T1513 [0877c16]）——淨土者諸佛淨智所流、唯識所現，非有形質可取（見目三、目四）。「應無所住而生其心」一句，為全經無住義之完式（分四「應無所住行於布施」為其行門先施），即「無住生心↔轉依」之定句所在（見目三、目七）。
二、異譯對勘（六漢譯 · 莊嚴佛土·無住生心·須彌大身）
要句：然燈所無得 / 莊嚴佛土即非莊嚴 / 應無所住而生其心 / 須彌山王大身·佛說非身
| 版本 | 莊嚴·生心·大身一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」「世尊！如來在然燈佛所，於法實無所得。」「須菩提！於意云何？菩薩莊嚴佛土不？」「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」「是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」 | 0749c16–c25 |
| 菩提流支 T236 | ……如來所說莊嚴佛土者，則非莊嚴，是名莊嚴佛土。是故須菩提！諸菩薩摩訶薩，應如是生清淨心，而無所住，不住色生心，不住聲、香、味、觸、法生心，應無所住而生其心。……佛說非身，是名大身。彼身非身，是名大身。 | 0753c24–0754a07 |
| 真諦 T237 | ……須菩提言：「不取，世尊！實無有法，昔從然燈如來阿羅訶三藐三佛陀所，如來所取。」佛告須菩提：「若有菩薩作如是言：『我當莊嚴清淨佛土。』而此菩薩說虛妄言。何以故？須菩提！莊嚴佛土者，如來說非莊嚴，是故莊嚴清淨佛土。須菩提！是故菩薩應生如是無住著心，不住色、聲、香、味、觸、法生心，應無所住而生其心。「須菩提！譬如有人體相勝大，如須彌山……如來說非有，名為有身，此非是有，故說有身。」 | 0763a23–0763b06 |
| 達摩笈多 T238 | ……世尊言：「若有，善實！菩薩摩訶薩如是語：『我國土莊嚴成就我』者，彼不如語。彼何所因？國土莊嚴者，善實！不莊嚴，彼，如來說；彼故，說名國土莊嚴者。彼故此，善實！菩薩摩訶薩如是不住心發生應，不色住心發生應，不聲、香、味、觸、法住心發生應，無所住心發生應！「譬如，善實！丈夫有此如是色我身有，譬如善高山王……我身、我身者，世尊！不有，彼，如來說；彼故，說名我身者……」 | 0768a19–0768b02 |
| 玄奘 T220⑨ | ……佛告善現：「若有菩薩作如是言：『我當成辦佛土功德莊嚴。』如是菩薩非真實語。何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。是故，善現！菩薩如是都無所住應生其心，不住於色應生其心，不住非色應生其心，不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。」……佛告善現：「如有士夫具身大身，其色自體假使譬如妙高山王……世尊！彼之自體，如來說非彼體故名自體，非以彼體故名自體。」 | 0981b23–0981c11 |
| 義淨 T239 | ……「妙生！若有菩薩作如是語：『我當成就莊嚴國土。』者，此為妄語。何以故？莊嚴佛土者，如來說非莊嚴，由此說為國土莊嚴。是故，妙生！菩薩不住於事，不住隨處，不住色、聲、香、味、觸、法，應生其心；應生不住事心，應生不住隨處心，應生不住色、聲、香、味、觸、法心。「妙生！譬如有人，身如妙高山王……彼之大身，如來說為非身。以彼非有，說名為身。」 | 0772c29–0773a10 |
異文所繫：
- 「然燈所無得」之引：六本全具（如來昔在然燈佛所於法無所得）——羅什「於法實無所得」
[0749c18]、玄奘「都無少法而有所取」[0981b26]、義淨「實無可取」[0773a01]。此為分十之發端：以「然燈所無取」起莊嚴淨土之三疑（世親「無為法不可取，云何取淨土·取法王身」，見目一、目四）。 - 「莊嚴佛土即非莊嚴」：六本全具「莊嚴／即非莊嚴／是名莊嚴」之即非式——羅什「莊嚴佛土者，則非莊嚴，是名莊嚴」
[0749c20]（大正底本「則」，明本作「即」）。能斷一系重詞：玄奘作「佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴」[0981b28–c01]（「佛土功德莊嚴」四重）；笈多「國土莊嚴者……說名國土莊嚴者」[0768a22–24]；真諦獨作「莊嚴清淨佛土」（加「清淨」二字）[0763a29]。詞面雖異，即非之骨架穩定。 - 「應無所住而生其心」：羅什作「應如是生清淨心，不應住色生心……應無所住而生其心」
[0749c20–23]（含「生清淨心」一句，流支同[0754a02]）；玄奘、義淨「能斷」二本擴為有·非並遮——玄奘「不住於色應生其心，不住非色應生其心……不住非聲香味觸法應生其心」[0981c02–05]，義淨「應生不住事心，應生不住隨處心，應生不住色聲香味觸法心」[0773a06–07]（三不住心並舉，與分四「不住於事·不住隨處」同系）。羅什之「生清淨心」與「無所住生心」並列，正為本分眼目（淨心＝無住心）。 - 「須彌山王」之譯：羅什、流支作「須彌山王」
[0749c23]／[0754a04–05]；玄奘、義淨作「妙高山王」[0981c07]／[0773a08]（Sumeru 義譯）；笈多作「善高山王」[0768a28]（梵序直譯）；真諦作「體相勝大，如須彌山」（喻體同·詞面異）[0763b03]。「佛說非身，是名大身」之即非式六本全具，能斷一系復加重詞：流支「彼身非身，是名大身」[0754a06–07]、玄奘「如來說非彼體故名自體，非以彼體故名自體」[0981c09–11]、義淨「如來說為非身，以彼非有說名為身」[0773a09–10]、笈多「我身者，世尊！不有……說名我身者」[0768b01–02]、真諦「如來說非有，名為有身，此非是有，故說有身」[0763b05–06]——皆於「身／非身」上立重遮。 - 「不實語／不如語／妄語／虛妄言」：羅什於分十逕作問答「菩薩莊嚴佛土不？不也」（無「不名菩薩」式）；流支「彼菩薩不實語」
[0753c29]、真諦「而此菩薩說虛妄言」[0763a28]、笈多「彼不如語」[0768a22–23]、玄奘「如是菩薩非真實語」[0981b27–28]、義淨「此為妄語」[0773a03]——五本俱以「執取莊嚴即妄語」立讀（執形相莊嚴為實＝遍計，見目三）。
三、即非・三性（眼 · 加重）
本分有二即非：「莊嚴佛土 — 即非莊嚴 — 是名莊嚴」[0749c19–20]、「身如須彌山王（大身）— 佛說非身 — 是名大身」[0749c24–25]；中夾「應無所住而生其心」[0749c23]之轉依行門。
即非一（莊嚴佛土）映三性：
- 莊嚴佛土（X）即依他起——緣生之七寶嚴飾、淨土事相宛然（窺基：「於外事形相之中即得七寶莊嚴」
[0137c16–17]）。 - 即非莊嚴即遣遍計所執——非外形相所執之實莊嚴（窺基：「『即非莊嚴』者，非外形相莊嚴也」
[0138a07]；吉藏：「如來莊嚴佛土則非莊嚴」[0111c20]）。 - 是名莊嚴即立圓成實——無相無取之真莊嚴（窺基：「『是名莊嚴』者，是無相無取真莊嚴也」
[0138a07–08]；吉藏：「第一義真實莊嚴……諸法實相無德不備、無累不淨」[0111c20–22]）。
即非二（須彌大身）映三性： 同分十七「人身長大／非大身／是名大身」之構（見分十七目六）——大身（依他·受用身相）／佛說非身（遣遍計·非有分別身）／是名大身（圓成·無分別身）。窺基：「『佛說非身』者，謂非有分別身；『是名大身』者，是無分別身也」[0138b03–04]。
轉依之眼（無住生心）：「應無所住而生其心」[0749c23] 為前半之轉依完式——不住色聲香味觸法（捨依識所執）而生其心（依無分別），即轉依識所執而依圓成無分別。窺基逕讀：「『應無所住而生其心』者，謂要以智證於無住，無住即無因也」[0138a14–15]；「應如是生清淨心」者「謂應修習淨智、淨識清淨心」[0138a11–13]——淨心＝淨智淨識，即轉依所顯。此「無住生心↔轉依」之讀，見釋慧鏡《應無所住而生其心》〔摘自 S5-P06〕；即非映三性之讀，見《即非三段式映射唯識三性》〔摘自 S5-P01〕；本分為二者於淨土·轉依位之一施。
世親二譯逕標唯識：莊嚴佛土之即非，世親論偈不止「遣執」，更逕標唯識所現——「智習唯識通，如是取淨土」（T1511 [0786a13]）、「智流唯識性，國土非所執」（T1513 [0877c16]）：淨土者諸佛淨智所流、唯識所現（窺基釋「唯識，謂智相應淨識……心淨即佛土淨」[0137c21–26]，見目四）。此分之即非，於唯識讀為「轉依所現之淨識淨土」，非僅靜遮。
四、諸家異釋（古德 · 唯識淨土·法王身無取 · 加重）
核心 加重 ——世親（二譯）唯識淨土·受用身無取 ＋ 無著願淨佛土·成熟眾生 ＋ 古德三家嚴土真偽·報佛無心： 古德於本分同依世親「智習唯識通取淨土」「如山王無取（法王身）」二偈，逐項錨於經文。
世親 T1511（菩提流支譯）：先設疑——「若聖人無為法得名，是法不可取、不可說；云何諸菩薩取莊嚴淨佛國土？云何受樂報佛取自法王身？」[0785c27–0786a01]。釋莊嚴淨土，論偈 [0786a13–14]：
「智習唯識通，如是取淨土，非形第一體，非嚴莊嚴意。」
「諸佛無有莊嚴國土事。唯諸佛如來真實智慧習識通達，是故彼土不可取……莊嚴有二種：一者形相、二者第一義相，是故說非嚴莊嚴。又非莊嚴佛土者，無有形相，故非莊嚴。如是無莊嚴即是第一莊嚴」[0786a15–24]。釋須彌（法王身），論偈 [0786b05–06]：
「如山王無取，受報亦復然，遠離於諸漏，及有為法故。」
「如須彌山王勢力高遠，故名為大，而不取彼山王體：『我是山王。』以無分別故。受樂報佛亦如是，以得無上法王體，故名為大，而不取彼法王體：『我是法王。』以無分別故」[0786b07–11]——須彌喻受樂報佛（受用身），無分別故不自取法王體。
世親 T1513（義淨譯）：先設然燈所無取之疑（「世尊昔於然燈佛所有法可取……如何得成無取無說」[0877c04–06]），答頌「在然燈佛所，言不取證法」[0877c08]。次設疑「如何諸菩薩取嚴勝佛國土耶？又受用身如何自己取為法王」[0877c12–15]，釋莊嚴淨土，論頌 [0877c16]、[0877c22]：
「智流唯識性，國土非所執。」 「無形故勝故，非嚴許嚴性。」
「由彼實無佛土嚴勝是可取事，除從諸佛淨智所流唯識所現，此即不能有所執取……佛土莊嚴非是莊嚴，以彼不是真莊嚴故，是故說此以為最勝」[0877c17–25]。釋須彌（受用身），論頌 [0878a03]、[0878a11]：
「譬如妙高山，於受用無取。」 「非有漏性故，亦非是因造。」
「如妙高山王，獲得勝大尊主性故，名為妙高，而不自取為山王性，以山無分別性故。受用身佛亦復如是，具法王性……而不自取其法王性、我是法王，以無分別故」[0878a04–08]——妙高喻受用身佛，無分別故不自取法王。
〔二譯對位：唯識取淨土（智習唯識通／智流唯識性）同；須彌喻受用身·法王身無取（如山王無取／於受用無取）同——同一世親論之二漢譯，名異義一。〕
無著 T1510（達摩笈多譯）：此段跨十八住之第六不離佛出時（然燈所 [0757c04]）·第七願淨佛土（莊嚴國土 [0757c05–06]）·第八成熟眾生（須彌大身 [0757c06–07]）；八住攝之，七·八歸離障礙住處（餘十二種）[0758c03]。釋願淨佛土（離障第三 小攀緣作念修道）：「若念嚴淨土者，則於色等事分別、生味著，為離此故，經言『是故，須菩提！菩薩應生如是不住心，無所住，不住色、聲、香、味、觸、法』」[0762a02–04]。釋須彌大身（離障第四 捨眾生＝成熟欲界眾生）：「彼羅睺阿修羅王等一切大身，量如須彌，尚不應見其自體，何況餘者。經言『如來說為非體』者，顯示法無我故；『彼體非體』者，顯示法體無生、無作故」[0762a05–10]。
吉藏（三論）T1699：「『於意云何？莊嚴佛土不』下，此第二、次辨嚴土釋成上義」[0111b26–27]；嚴土＝化他行（「受記是菩薩自行，嚴土是化他行」[0111c01–02]）。釋即非：「如來以正法為身、無身非身，是故無土。今說形相為淨土者，此為始行之人，令棄土沙之穢、取寶玉之淨耳，非是第一義真淨土也，故言如來莊嚴佛土則非莊嚴也。『是名莊嚴』者，此是第一義真實莊嚴。正以諸法實相無德不備、無累不淨，故名莊嚴」[0111c17–22]。生其心＝淨土因（「正勸修得·勸捨失·重勸修得」三句 [0111c26–0112a01]）。須彌正舉報佛：「『佛說非身』者，明佛不同須彌，非是有為有漏身，故云非身。『是名大身』，即是無為無漏身也……正舉報佛。所以然者，報佛正是修因滿故得菩提」[0112a15–19]。
智顗（天台）T1698：「『淨佛土』下，第五、一念淨信辨其應住。以無所住住於般若，而取佛土即是四種莊嚴，若自嚴淨即是寂光，若論化他即具四土……嚴國之義亦在虛心。如是嚴淨土，應行檀等，生清淨心，不住色、香，其心無住」[0078c22–0079a05]。「『何以故？如來說非莊嚴，是名莊嚴』者，無存於化而土自嚴也」[0082a20–21]。須彌「第六、須彌山王，此即非果而果……因大故果大，得法性五陰，成就法身，故言大如須彌。須彌以譬法性色，色大故般若大……習果既圓，報果亦滿，法身非身，故言大身」[0079a06–13]。
窺基（唯識）T1700：依世親破莊嚴淨土疑——「諸菩薩以無分別智，內證真理莊嚴，故於外事形相之中即得七寶莊嚴，於內證莊嚴之時，無說、無取也。若於外事形相之中，而言我莊嚴佛土者，此可為取，菩薩便是住色等境中；既證無相之莊嚴，何名取淨土？故偈云『智習唯識通』。『智習』，謂修習無分別智；『唯識』，謂智相應淨識；『通』者，謂達真理，即真莊嚴也」[0137c15–22]；引《攝大乘》十八圓滿淨土「廣大自在淨識為相」「心淨即佛土淨」[0137c22–27]。釋生心：「『應如是生清淨心』者，謂應修習淨智、淨識清淨心……『應無所住而生其心』者，謂要以智證於無住，無住即無因也」[0138a11–15]；判屬無著「第七願淨佛土，離障住處十二之中第三為離小攀緣作念修道」[0138a15–17]。破法王身疑（須彌）：「偈云『如山王無取』者，謂如須彌山，居眾山上，而彼無心我是山王……報佛亦爾，已無分別心，故自不言我是法王身……『佛說非身』者，謂非有分別身；『是名大身』者，是無分別身也。無著釋云，此為第八成就眾生，又是離障住處中第四離捨眾生障」[0138a25–b06]。
古德三家異流（三論·天台·唯識）於本分同歸世親二偈：莊嚴淨土＝智習唯識通（淨土唯識所現、無相真莊嚴），須彌大身＝如山王無取（受用身·法王身無分別不自取）——逐項錨於「莊嚴佛土即非莊嚴·應無所住生其心·須彌大身佛說非身」。此即本分「無住生心」之古德定讀；「淨土唯識所現」一義，論本即在世親「智習唯識通，如是取淨土」（
T1511 [0786a13]）·「智流唯識性，國土非所執」（T1513 [0877c16]），窺基逕釋為「智相應淨識……心淨即佛土淨」（[0137c21–26]）。
五、術語
莊嚴（佛土）vyūha（窺基判二莊嚴：內證真理莊嚴·外事形相莊嚴；世親「莊嚴有二種：一者形相、二者第一義相」T1511 [0786a21–22]／義淨「一是形相；二是勝相」T1513 [0877c23]）·
然燈佛 Dīpaṃkara（過去授記之佛；大正校注作 Dīpaṃkara；玄奘作「然燈如來、應、正等覺」[0981b23–24]）·
清淨心／無住生心（羅什「應如是生清淨心……應無所住而生其心」[0749c20–23]；窺基「淨智、淨識清淨心」「以智證於無住」[0138a12–15]）·
唯識（淨土）（世親「智習唯識通」T1511 [0786a13]／「智流唯識性」T1513 [0877c16]；窺基「智相應淨識」[0137c21]）·
須彌山王／妙高山王 Sumeru（羅什·流支「須彌山王」、玄奘·義淨「妙高山王」、笈多「善高山王」；喻受用身·法王身，世親「受樂報佛」T1511 [0786b08]／「受用身佛」T1513 [0878a05]）·
大身／非身（佛說非身是名大身；窺基「非身＝非有分別身，大身＝無分別身」[0138b03–04]；吉藏「非身＝非有為有漏身，大身＝無為無漏身」[0112a15–17]）。〔梵文發音輔助；「須彌／妙高／善高」「莊嚴／清淨佛土」之譯異見目二。〕
六、譬喻・修辭（須彌山王喻 · 無住生心之翻轉）
須彌山王喻 [0749c23–25]：「譬如有人，身如須彌山王……佛說非身，是名大身。」
- 喻體：須彌山王（十寶山之最大；吉藏「須彌於十寶山中最大，譬佛於十地中最大」
[0112a08–09]）。 - 喻依：山王勢力高遠而無心言大、不自取山王體（世親「如須彌山王勢力高遠，故名為大，而不取彼山王體：『我是山王』，以無分別故」
T1511 [0786b07–08]）。 - 所顯唯識義：受用身佛（報佛）雖具法王性、廣大無量，而無分別心、不自取法王身——「即非身（非有分別身）／是名大身（無分別身）」（窺基
[0138b03–04]）。山之「無心」喻佛之「無分別」。
修辭之要在二重翻轉：(甲) 莊嚴之翻轉——正言「莊嚴佛土」（極言嚴飾之盛），陡然翻為「即非莊嚴」（無相無取），復立「是名莊嚴」（第一義真莊嚴）；嚴飾之「有」與真土之「無相」相形，正以「無存於化而土自嚴」（智顗 [0082a20–21]）。(乙) 大身之翻轉——以須彌山王極言其「大」，復以「佛說非身」遮其「身」，於「非身」處反顯「大身」（無分別身之大）。此「即遮即顯」之筆，與分三「全度而即空」、分四「不住而福如虛空」同一翻轉之構。此目於本分（須彌喻）見，於正宗譬喻分（分四 虛空、分十四 忍辱、分二十六 法身非相、分三十二 六喻）加重。
七、互讀
- 三十頌（T1586）：轉依（v.29 圓成實）——「應無所住而生其心」即捨依識所執而依無分別，本分為轉依完式（分四「無所住行布施」為其行門先施）；遍計所執（v.20）為「形相莊嚴」所執之相之論本。
- 辯中邊論（T1600）：辯真實品之二空·三性轉依——「莊嚴即非莊嚴」之即非映三性，與辯中邊三性說相通。
- 攝大乘論（T1594）：彼果智分·淨土十八圓滿——本分「莊嚴佛土即非莊嚴·淨土唯識所現」之論本，即攝論彼果分淨土圓滿之說（窺基釋淨土逕引《攝大乘》，見目四）。
- 成唯識論（T1585）：轉依·遍計所執·淨識——「形相莊嚴」所執之相即遍計所執之論本技術語，本分「即非莊嚴」所對治；「淨識」為「智習唯識通」之論本（見目四）。
- 心經（T251）：「無智亦無得」——嚴土而無能嚴所嚴之得，與本分「莊嚴佛土即非莊嚴」「無住生心」同一無所得之行。
本分「應無所住而生其心」「莊嚴佛土即非莊嚴」，即三十頌·成唯識論「轉依·不住遍計所執」之經語對應；「淨土唯識所現」即攝論淨土十八圓滿之經語對應〔淨識淨土之古德讀見目四〕。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕；無住生心↔轉依之讀〔摘自《應無所住而生其心》S5-P06〕。〔約定：只列實相關者，不强挂——系聯，非湊數。百法於本分無正面對位，從闕。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「應無所住而生其心」之無住生心 ↔ 西方意識哲學之「無對象之意識／無立場之純粹覺照」（現象學對「不執取對象而仍有覺照」之描述）：西方亦思「不執任一對象而仍有覺照」之可能；唯識／古德讀「無住生心」非僅意識之懸置，乃轉依（捨依識所執而依無分別淨識）之修證——是「以智證於無住」（窺基
[0138a14]），有所轉（依識→淨識），非靜態之中立。 - 「莊嚴佛土即非莊嚴」之淨土唯識所現 ↔ 西方觀念論之「世界乃心識所構」（如貝克萊「存在即被知覺」、康德式「現象由認識條件構成」）：西方觀念論多就認識論言世界依心；唯識「智流唯識性，國土非所執」（世親
[0877c16]）就轉依·修證言淨土依淨智淨識所流——「心淨即佛土淨」（窺基引攝論[0137c26]）是修證之果，非僅認識之先驗條件。 - 須彌山王「無心言大」之無分別 ↔ 西方「無我之主體性／去中心之自我」（後結構論對「自我同一性」之解構）：西方多就自我之消解立論；古德以須彌「無心我是山王」喻受用身佛「無分別故不自取法王身」（世親
T1511 [0786b08–10]）——是證無分別智之德相，非自我之否定而已。 - 對觀之要：西方傾向以「無住·淨土唯心·無我之大」為認識論或存有論之命題（心如何構成世界、自我如何消解）；古德以「無住生心·淨土唯識·法王無取」為轉依之修證——淨土者淨智所流、無住者以智證、大身者無分別所成，皆可修可證之行果，非靜態之斷言。命題與轉依之別，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0749c16–c25]（原典 · 莊嚴淨土分）。六譯本莊嚴·生心·大身一段 [出處] 見目二：流支 T0236a [0753c24–0754a07] · 真諦 T0237 [0763a23–0763b06] · 笈多 T0238 [0768a19–0768b02] · 玄奘 T220⑨ [0981b23–0981c11] · 義淨 T0239 [0772c29–0773a10]。 科判／論本：無著 T1510 [0757b06–08·0757c04–07·0758c01–05·0762a01–10] · 世親 T1511 [0785c17–0786b11] · 世親 T1513 [0877c04–0878a13]。 古德：吉藏 T1699 [0111b26–0112a20] · 智顗 T1698 [0078c17–0079a13·0082a17–21] · 窺基 T1700 [0137c04–0138b10]。
1 · Placement in the Sectioning Schemes (giving rise to the mind without abiding · the transformation of the basis)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 10, Adorning the Pure Land (莊嚴淨土分) |
| Shi Huijing §17 two-part | First half (emptiness of beings · breaking the four marks · the affliction-hindrance; the continuation of cultivation after arousing the mind · giving rise to the mind without abiding) |
| Dao'an's three-part schema | Main-teaching division · the direct showing (adorning the land · non-abiding · the dharma-king body) |
| Asaṅga's eighteen abodes, T1510 | Sixth abode, not apart from the Buddha's emerging-into-the-world (nothing grasped at Dīpaṃkara [0757c04]) → seventh abode, vowing to purify the buddha-land (adorning the land [0757c05–06]) → eighth abode, ripening sentient beings (the Sumeru great body [0757c06–07]); the eight abodes embrace it, the seventh and eighth returning to the abode of parting-from-hindrance (the remaining twelve) [0758c03] (the third hindrance, small grasping-conditions giving rise to the thought of cultivating the path = vowing to purify the buddha-land; the fourth hindrance, abandoning sentient beings = ripening sentient beings [0761c29–0762a06]) |
| Vasubandhu's twenty-seven doubts, T1511/T1513 | The doubt of grasping the adorning of the pure buddha-land → the doubt of grasping oneself as the dharma-king body: 「云何諸菩薩取莊嚴淨佛國土？云何受樂報佛取自法王身？」 T1511 [0785c28–0786a01] / Yijing 「如何諸菩薩取嚴勝佛國土耶？又受用身如何自己取為法王」 T1513 [0877c12–15]; before this, the doubt of "nothing grasped at Dīpaṃkara" (T1511 [0785c17–19] / T1513 [0877c04–07]) |
| Jizang (Three-Treatise), T1699 | 「『於意云何？莊嚴佛土不』下，此第二、次辨嚴土釋成上義」 [0111b26–27]; adorning the land = the practice of transforming others (receiving prediction is one's own practice · adorning the land transforms others) [0111c01–04] |
| Zhiyi (Tiantai), T1698 | 「『淨佛土』下，第五、一念淨信辨其應住」 [0078c22–0079a01]; Sumeru 「第六、須彌山王，此即非果而果」 [0079a06–07] |
| Kuiji (Yogācāra), T1700 | 「述曰，依世親此破第三疑也」 (breaking the doubt of the bodhisattva grasping the adorning of the pure land) [0137c04–05]; Sumeru 「此破第二取自法王身疑也」 [0138a21–22]; following Asaṅga as the seventh, vowing to purify the buddha-land · the eighth, accomplishing sentient beings [0138a15–16·0138b04–06] |
The sense of giving rise to the mind without abiding: this division follows the preceding (in reality nothing attained at Dīpaṃkara [0749c16–18]), and with three matters manifests non-abiding — adorning the buddha-land is is-not adorning (the pure land not graspable by form-mark), one should give rise to the mind abiding nowhere (the practice-gate of the transformation of the basis), the Sumeru-mountain-king great body the Buddha says is is-not a body (the enjoyment body · the dharma-king body without discrimination does not grasp itself). The three ancient-master houses all read this passage following Vasubandhu's two-translation doubt-sequence (the doubt of adorning the pure land → the doubt of the dharma-king body), and Vasubandhu's two-translation treatise-verse directly marks consciousness-only: 「智習唯識通，如是取淨土」 (T1511 [0786a13]) / 「智流唯識性，國土非所執」 (T1513 [0877c16]) — the pure land is that which flows forth from the buddhas' pure wisdom, manifested by consciousness-only, with no formal substance to be grasped (see registers 3 and 4). The single line 「應無所住而生其心」 is the whole sūtra's full formula of non-abiding (division 4's 「應無所住行於布施」 being its prior practice-gate expression), i.e. where the settled formula "giving rise to the mind without abiding ↔ the transformation of the basis" is located (see registers 3 and 7).
2 · Collation of the Variant Translations (six Chinese versions · adorning the buddha-land · giving rise to the mind without abiding · the Sumeru great body)
Key passage: nothing attained at Dīpaṃkara / adorning the buddha-land is is-not adorning / one should give rise to the mind abiding nowhere / the Sumeru-mountain-king great body · the Buddha says is-not a body
| Version | The adorning · giving-rise-to-mind · great-body passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 佛告須菩提：「於意云何？如來昔在然燈佛所，於法有所得不？」「世尊！如來在然燈佛所，於法實無所得。」「須菩提！於意云何？菩薩莊嚴佛土不？」「不也，世尊！何以故？莊嚴佛土者，則非莊嚴，是名莊嚴。」「是故須菩提，諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住而生其心。「須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」 | 0749c16–c25 |
| Bodhiruci T236 | ……如來所說莊嚴佛土者，則非莊嚴，是名莊嚴佛土。是故須菩提！諸菩薩摩訶薩，應如是生清淨心，而無所住，不住色生心，不住聲、香、味、觸、法生心，應無所住而生其心。……佛說非身，是名大身。彼身非身，是名大身。 | 0753c24–0754a07 |
| Paramārtha T237 | ……須菩提言：「不取，世尊！實無有法，昔從然燈如來阿羅訶三藐三佛陀所，如來所取。」佛告須菩提：「若有菩薩作如是言：『我當莊嚴清淨佛土。』而此菩薩說虛妄言。何以故？須菩提！莊嚴佛土者，如來說非莊嚴，是故莊嚴清淨佛土。須菩提！是故菩薩應生如是無住著心，不住色、聲、香、味、觸、法生心，應無所住而生其心。「須菩提！譬如有人體相勝大，如須彌山……如來說非有，名為有身，此非是有，故說有身。」 | 0763a23–0763b06 |
| Dharmagupta T238 | ……世尊言：「若有，善實！菩薩摩訶薩如是語：『我國土莊嚴成就我』者，彼不如語。彼何所因？國土莊嚴者，善實！不莊嚴，彼，如來說；彼故，說名國土莊嚴者。彼故此，善實！菩薩摩訶薩如是不住心發生應，不色住心發生應，不聲、香、味、觸、法住心發生應，無所住心發生應！「譬如，善實！丈夫有此如是色我身有，譬如善高山王……我身、我身者，世尊！不有，彼，如來說；彼故，說名我身者……」 | 0768a19–0768b02 |
| Xuanzang T220⑨ | ……佛告善現：「若有菩薩作如是言：『我當成辦佛土功德莊嚴。』如是菩薩非真實語。何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。是故，善現！菩薩如是都無所住應生其心，不住於色應生其心，不住非色應生其心，不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。」……佛告善現：「如有士夫具身大身，其色自體假使譬如妙高山王……世尊！彼之自體，如來說非彼體故名自體，非以彼體故名自體。」 | 0981b23–0981c11 |
| Yijing T239 | ……「妙生！若有菩薩作如是語：『我當成就莊嚴國土。』者，此為妄語。何以故？莊嚴佛土者，如來說非莊嚴，由此說為國土莊嚴。是故，妙生！菩薩不住於事，不住隨處，不住色、聲、香、味、觸、法，應生其心；應生不住事心，應生不住隨處心，應生不住色、聲、香、味、觸、法心。「妙生！譬如有人，身如妙高山王……彼之大身，如來說為非身。以彼非有，說名為身。」 | 0772c29–0773a10 |
What the variants turn on:
- The citation of "nothing attained at Dīpaṃkara": present in all six versions (the Tathāgata of old at Dīpaṃkara Buddha's place attained nothing in the dharma) — Kumārajīva 「於法實無所得」
[0749c18], Xuanzang 「都無少法而有所取」[0981b26], Yijing 「實無可取」[0773a01]. This is the opening of division 10: with "nothing grasped at Dīpaṃkara" begins the threefold doubt of adorning the pure land (Vasubandhu 「無為法不可取，云何取淨土·取法王身」, see registers 1 and 4). - 「莊嚴佛土即非莊嚴」: all six versions have the "is-not" formula "adorning / is-not adorning / is called adorning" — Kumārajīva 「莊嚴佛土者，則非莊嚴，是名莊嚴」
[0749c20](the Taishō base text 「則」, the Ming edition 「即」). The "Able-to-Cut" line's repeated phrase: Xuanzang has 「佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴」[0981b28–c01](「佛土功德莊嚴」 fourfold); Dharmagupta 「國土莊嚴者……說名國土莊嚴者」[0768a22–24]; Paramārtha alone has 「莊嚴清淨佛土」 (adding the two graphs 「清淨」)[0763a29]. Though the wording differs, the "is-not" skeleton is stable. - 「應無所住而生其心」: Kumārajīva has 「應如是生清淨心，不應住色生心……應無所住而生其心」
[0749c20–23](containing the clause 「生清淨心」, Bodhiruci the same[0754a02]); Xuanzang and Yijing's two "Able-to-Cut" versions expand it to a both existence-and-non-existence twofold removal — Xuanzang 「不住於色應生其心，不住非色應生其心……不住非聲香味觸法應生其心」[0981c02–05], Yijing 「應生不住事心，應生不住隨處心，應生不住色聲香味觸法心」[0773a06–07](three non-abiding minds raised together, of the same line as division 4's 「不住於事·不住隨處」). Kumārajīva's 「生清淨心」 set alongside 「無所住生心」 is precisely the eye of this division (the pure mind = the non-abiding mind). - The rendering of "Sumeru-mountain-king": Kumārajīva and Bodhiruci have 「須彌山王」
[0749c23]/[0754a04–05]; Xuanzang and Yijing have 「妙高山王」[0981c07]/[0773a08](sense-rendering of Sumeru); Dharmagupta has 「善高山王」[0768a28](direct Sanskrit-order rendering); Paramārtha has 「體相勝大，如須彌山」 (same simile-vehicle · different wording)[0763b03]. 「佛說非身，是名大身」's "is-not" formula is present in all six versions, and the "Able-to-Cut" line again adds the repeated phrase: Bodhiruci 「彼身非身，是名大身」[0754a06–07], Xuanzang 「如來說非彼體故名自體，非以彼體故名自體」[0981c09–11], Yijing 「如來說為非身，以彼非有說名為身」[0773a09–10], Dharmagupta 「我身者，世尊！不有……說名我身者」[0768b01–02], Paramārtha 「如來說非有，名為有身，此非是有，故說有身」[0763b05–06]— all setting up a twofold removal on "body / is-not body." - 「不實語／不如語／妄語／虛妄言」: Kumārajīva in division 10 has only the question-and-answer 「菩薩莊嚴佛土不？不也」 (no "is-not-named-a-bodhisattva" form); Bodhiruci 「彼菩薩不實語」
[0753c29], Paramārtha 「而此菩薩說虛妄言」[0763a28], Dharmagupta 「彼不如語」[0768a22–23], Xuanzang 「如是菩薩非真實語」[0981b27–28], Yijing 「此為妄語」[0773a03]— five versions all set up the reading "to grasp the adorning is false speech" (clinging to the formal adorning as real = the wholly-imagined, see register 3).
3 · “Is-Not” and the Three Natures (the eye · weighted)
This division has two "is-not"s: 「莊嚴佛土 — 即非莊嚴 — 是名莊嚴」 [0749c19–20], 「身如須彌山王（大身）— 佛說非身 — 是名大身」 [0749c24–25]; between them is set the practice-gate of the transformation of the basis, 「應無所住而生其心」 [0749c23].
The first "is-not" (adorning the buddha-land) maps the three natures:
- 莊嚴佛土 (X) is the dependent-arisen — the conditioned adorning of seven jewels, the pure-land event-mark vivid (Kuiji: 「於外事形相之中即得七寶莊嚴」
[0137c16–17]). - 即非莊嚴 is the removal of the wholly-imagined — not the real adorning that the formal mark clings to (Kuiji: 「『即非莊嚴』者，非外形相莊嚴也」
[0138a07]; Jizang: 「如來莊嚴佛土則非莊嚴」[0111c20]). - 是名莊嚴 is the establishing of the perfectly-accomplished — the true adorning without mark and without grasping (Kuiji: 「『是名莊嚴』者，是無相無取真莊嚴也」
[0138a07–08]; Jizang: 「第一義真實莊嚴……諸法實相無德不備、無累不淨」[0111c20–22]).
The second "is-not" (the Sumeru great body) maps the three natures: the same construction as division 17's 「人身長大／非大身／是名大身」 (see division 17, register 6) — the great body (the other-dependent · the enjoyment-body mark) / the Buddha says is-not a body (removing the wholly-imagined · not a body of existence-as-discriminated) / is called a great body (the perfectly-accomplished · the body without discrimination). Kuiji: 「『佛說非身』者，謂非有分別身；『是名大身』者，是無分別身也」 [0138b03–04].
The eye of the transformation of the basis (giving rise to the mind without abiding): 「應無所住而生其心」 [0749c23] is the full formula of the transformation of the basis in the first half — not abiding in form, sound, scent, taste, touch, dharma (abandoning what consciousness-clinging clings to) yet giving rise to the mind (relying on non-discrimination), i.e. turning from the consciousness-clung to the perfectly-accomplished without discrimination. Kuiji reads it directly: 「『應無所住而生其心』者，謂要以智證於無住，無住即無因也」 [0138a14–15]; 「應如是生清淨心」 means 「謂應修習淨智、淨識清淨心」 [0138a11–13] — the pure mind = pure wisdom and pure consciousness, i.e. what the transformation of the basis manifests. For this reading "giving rise to the mind without abiding ↔ the transformation of the basis," see Shi Huijing, One Should Give Rise to the Mind Abiding Nowhere 〔drawn from S5-P06〕; for the reading mapping "is-not" onto the three natures, see The Mapping of the Three-Part "Is-Not" Formula onto the Yogācāra Three Natures 〔drawn from S5-P01〕; this division is one expression of both at the position of the pure land · the transformation of the basis.
Vasubandhu's two translations directly mark consciousness-only: the "is-not" of adorning the buddha-land — Vasubandhu's treatise-verse not merely "removes clinging" but directly marks manifested by consciousness-only — 「智習唯識通，如是取淨土」 (T1511 [0786a13]), 「智流唯識性，國土非所執」 (T1513 [0877c16]): the pure land is that which flows forth from the buddhas' pure wisdom, manifested by consciousness-only (Kuiji glosses 「唯識，謂智相應淨識……心淨即佛土淨」 [0137c21–26], see register 4). This division's "is-not," in the Yogācāra reading, is "the pure land of pure consciousness manifested by the transformation of the basis," not merely a static removal.
4 · Variant Readings of the Ancient Masters (the consciousness-only pure land · the dharma-king body without grasping · weighted)
Core, weighted — Vasubandhu (two translations) the consciousness-only pure land · the enjoyment body without grasping + Asaṅga vowing to purify the buddha-land · ripening sentient beings + the three ancient-master houses the true-or-false adorning · the recompense-Buddha without mind: the ancient masters all, in this division, follow Vasubandhu's two verses "wisdom-cultivation penetrating consciousness-only grasps the pure land" and "like the mountain-king without grasping (the dharma-king body)," anchoring each to the sūtra-text.
Vasubandhu T1511 (Bodhiruci's translation): first he sets the doubt — 「若聖人無為法得名，是法不可取、不可說；云何諸菩薩取莊嚴淨佛國土？云何受樂報佛取自法王身？」 [0785c27–0786a01]. On the adorning of the pure land, the treatise's verse [0786a13–14]:
「智習唯識通，如是取淨土，非形第一體，非嚴莊嚴意。」
「諸佛無有莊嚴國土事。唯諸佛如來真實智慧習識通達，是故彼土不可取……莊嚴有二種：一者形相、二者第一義相，是故說非嚴莊嚴。又非莊嚴佛土者，無有形相，故非莊嚴。如是無莊嚴即是第一莊嚴」 [0786a15–24]. On Sumeru (the dharma-king body), the treatise's verse [0786b05–06]:
「如山王無取，受報亦復然，遠離於諸漏，及有為法故。」
「如須彌山王勢力高遠，故名為大，而不取彼山王體：『我是山王。』以無分別故。受樂報佛亦如是，以得無上法王體，故名為大，而不取彼法王體：『我是法王。』以無分別故」 [0786b07–11] — Sumeru is a simile for the enjoyment-recompense Buddha (the enjoyment body), which because it is without discrimination does not grasp itself as the dharma-king substance.
Vasubandhu T1513 (Yijing's translation): first he sets the doubt of "nothing grasped at Dīpaṃkara" (「世尊昔於然燈佛所有法可取……如何得成無取無說」 [0877c04–06]), answering with the stanza 「在然燈佛所，言不取證法」 [0877c08]. Then he sets the doubt 「如何諸菩薩取嚴勝佛國土耶？又受用身如何自己取為法王」 [0877c12–15], and on the adorning of the pure land, the treatise's stanzas [0877c16], [0877c22]:
「智流唯識性，國土非所執。」 「無形故勝故，非嚴許嚴性。」
「由彼實無佛土嚴勝是可取事，除從諸佛淨智所流唯識所現，此即不能有所執取……佛土莊嚴非是莊嚴，以彼不是真莊嚴故，是故說此以為最勝」 [0877c17–25]. On Sumeru (the enjoyment body), the treatise's stanzas [0878a03], [0878a11]:
「譬如妙高山，於受用無取。」 「非有漏性故，亦非是因造。」
「如妙高山王，獲得勝大尊主性故，名為妙高，而不自取為山王性，以山無分別性故。受用身佛亦復如是，具法王性……而不自取其法王性、我是法王，以無分別故」 [0878a04–08] — Sumeru ("Mount Wondrous-High") is a simile for the enjoyment-body Buddha, which because it is without discrimination does not grasp itself as the dharma-king.
〔The two translations matched: grasping the pure land by consciousness-only (wisdom-cultivation penetrating consciousness-only / wisdom flowing forth, the nature of consciousness-only) is the same; Sumeru as a simile for the enjoyment body · the dharma-king body without grasping (like the mountain-king without grasping / in the enjoyment without grasping) is the same — the same Vasubandhu treatise in two Chinese translations, differing in name, one in meaning.〕
Asaṅga T1510 (Dharmagupta's translation): this passage spans the eighteen abodes' sixth, not apart from the Buddha's emerging-into-the-world (Dīpaṃkara [0757c04]) · seventh, vowing to purify the buddha-land (adorning the land [0757c05–06]) · eighth, ripening sentient beings (the Sumeru great body [0757c06–07]); the eight abodes embrace it, the seventh and eighth returning to the abode of parting-from-hindrance (the remaining twelve) [0758c03]. On vowing to purify the buddha-land (the third hindrance, small grasping-conditions giving rise to the thought of cultivating the path): 「若念嚴淨土者，則於色等事分別、生味著，為離此故，經言『是故，須菩提！菩薩應生如是不住心，無所住，不住色、聲、香、味、觸、法』」 [0762a02–04]. On the Sumeru great body (the fourth hindrance, abandoning beings = ripening the beings of the desire realm): 「彼羅睺阿修羅王等一切大身，量如須彌，尚不應見其自體，何況餘者。經言『如來說為非體』者，顯示法無我故；『彼體非體』者，顯示法體無生、無作故」 [0762a05–10].
Jizang (Three-Treatise) T1699: 「『於意云何？莊嚴佛土不』下，此第二、次辨嚴土釋成上義」 [0111b26–27]; adorning the land = the practice of transforming others (「受記是菩薩自行，嚴土是化他行」 [0111c01–02]). On the "is-not": 「如來以正法為身、無身非身，是故無土。今說形相為淨土者，此為始行之人，令棄土沙之穢、取寶玉之淨耳，非是第一義真淨土也，故言如來莊嚴佛土則非莊嚴也。『是名莊嚴』者，此是第一義真實莊嚴。正以諸法實相無德不備、無累不淨，故名莊嚴」 [0111c17–22]. Giving rise to the mind = the cause of the pure land (the three clauses 「正勸修得·勸捨失·重勸修得」 [0111c26–0112a01]). Sumeru directly raising the recompense-Buddha: 「『佛說非身』者，明佛不同須彌，非是有為有漏身，故云非身。『是名大身』，即是無為無漏身也……正舉報佛。所以然者，報佛正是修因滿故得菩提」 [0112a15–19].
Zhiyi (Tiantai) T1698: 「『淨佛土』下，第五、一念淨信辨其應住。以無所住住於般若，而取佛土即是四種莊嚴，若自嚴淨即是寂光，若論化他即具四土……嚴國之義亦在虛心。如是嚴淨土，應行檀等，生清淨心，不住色、香，其心無住」 [0078c22–0079a05]. 「『何以故？如來說非莊嚴，是名莊嚴』者，無存於化而土自嚴也」 [0082a20–21]. Sumeru 「第六、須彌山王，此即非果而果……因大故果大，得法性五陰，成就法身，故言大如須彌。須彌以譬法性色，色大故般若大……習果既圓，報果亦滿，法身非身，故言大身」 [0079a06–13].
Kuiji (Yogācāra) T1700: following Vasubandhu, breaking the doubt of adorning the pure land — 「諸菩薩以無分別智，內證真理莊嚴，故於外事形相之中即得七寶莊嚴，於內證莊嚴之時，無說、無取也。若於外事形相之中，而言我莊嚴佛土者，此可為取，菩薩便是住色等境中；既證無相之莊嚴，何名取淨土？故偈云『智習唯識通』。『智習』，謂修習無分別智；『唯識』，謂智相應淨識；『通』者，謂達真理，即真莊嚴也」 [0137c15–22]; citing the Mahāyāna-saṃgraha's eighteen-fold perfect pure land 「廣大自在淨識為相」「心淨即佛土淨」 [0137c22–27]. On giving rise to the mind: 「『應如是生清淨心』者，謂應修習淨智、淨識清淨心……『應無所住而生其心』者，謂要以智證於無住，無住即無因也」 [0138a11–15]; judging it under Asaṅga's 「第七願淨佛土，離障住處十二之中第三為離小攀緣作念修道」 [0138a15–17]. Breaking the doubt of the dharma-king body (Sumeru): 「偈云『如山王無取』者，謂如須彌山，居眾山上，而彼無心我是山王……報佛亦爾，已無分別心，故自不言我是法王身……『佛說非身』者，謂非有分別身；『是名大身』者，是無分別身也。無著釋云，此為第八成就眾生，又是離障住處中第四離捨眾生障」 [0138a25–b06].
The three ancient-master streams (Three-Treatise · Tiantai · Yogācāra) in this division all return to Vasubandhu's two verses: adorning the pure land = wisdom-cultivation penetrating consciousness-only (the pure land manifested by consciousness-only · the true adorning without mark), the Sumeru great body = like the mountain-king without grasping (the enjoyment body · the dharma-king body without discrimination does not grasp itself) — anchoring each to "adorning the buddha-land is is-not adorning · one should give rise to the mind abiding nowhere · the Sumeru great body the Buddha says is is-not a body." This is the ancient masters' settled reading of "giving rise to the mind without abiding" in this division; the sense "the pure land manifested by consciousness-only" has its treatise-text precisely in Vasubandhu's 「智習唯識通，如是取淨土」 (
T1511 [0786a13]) · 「智流唯識性，國土非所執」 (T1513 [0877c16]), which Kuiji glosses directly as 「智相應淨識……心淨即佛土淨」 ([0137c21–26]).
5 · Terminology
莊嚴（佛土）vyūha (Kuiji judges two adornings: the inwardly-realized true-principle adorning · the outward-event formal adorning; Vasubandhu 「莊嚴有二種：一者形相、二者第一義相」 T1511 [0786a21–22] / Yijing 「一是形相；二是勝相」 T1513 [0877c23]) ·
然燈佛 Dīpaṃkara (the Buddha of the past prediction; the Taishō collation note has Dīpaṃkara; Xuanzang has 「然燈如來、應、正等覺」 [0981b23–24]) ·
清淨心／無住生心 (Kumārajīva 「應如是生清淨心……應無所住而生其心」 [0749c20–23]; Kuiji 「淨智、淨識清淨心」「以智證於無住」 [0138a12–15]) ·
唯識（淨土）(Vasubandhu 「智習唯識通」 T1511 [0786a13] / 「智流唯識性」 T1513 [0877c16]; Kuiji 「智相應淨識」 [0137c21]) ·
須彌山王／妙高山王 Sumeru (Kumārajīva · Bodhiruci 「須彌山王」, Xuanzang · Yijing 「妙高山王」, Dharmagupta 「善高山王」; a simile for the enjoyment body · the dharma-king body, Vasubandhu 「受樂報佛」 T1511 [0786b08] / 「受用身佛」 T1513 [0878a05]) ·
大身／非身 (the Buddha says is-not a body, is called a great body; Kuiji 「非身＝非有分別身，大身＝無分別身」 [0138b03–04]; Jizang 「非身＝非有為有漏身，大身＝無為無漏身」 [0112a15–17]). 〔Sanskrit as a pronunciation aid; for the rendering-variance of 「須彌／妙高／善高」「莊嚴／清淨佛土」, see register 2.〕
6 · Simile and Rhetoric (the Sumeru-mountain-king simile · the overturning of giving rise to the mind without abiding)
The Sumeru-mountain-king simile [0749c23–25]: 「譬如有人，身如須彌山王……佛說非身，是名大身。」
- Simile-vehicle: the Sumeru-mountain-king (the greatest of the ten jewel-mountains; Jizang 「須彌於十寶山中最大，譬佛於十地中最大」
[0112a08–09]). - Ground of the simile: the mountain-king is lofty in power and reach yet without the mind to call itself great, not grasping itself as the mountain-king substance (Vasubandhu 「如須彌山王勢力高遠，故名為大，而不取彼山王體：『我是山王』，以無分別故」
T1511 [0786b07–08]). - The Yogācāra sense manifested: the enjoyment-body Buddha (the recompense-Buddha), though possessing the dharma-king nature, vast and measureless, is without a discriminating mind and does not grasp itself as the dharma-king body — "is-not a body (a body of existence-as-discriminated) / is called a great body (the body without discrimination)" (Kuiji
[0138b03–04]). The mountain's "mindlessness" is a simile for the Buddha's "non-discrimination."
The point of the rhetoric lies in two overturnings: (a) the overturning of adorning — affirming "adorning the buddha-land" (stating to the extreme the fullness of adornment), then abruptly turning to "is-not adorning" (without mark and without grasping), then establishing "is called adorning" (the supreme-meaning true adorning); the "existence" of adornment and the "marklessness" of the true land set against each other, precisely "without remaining in transformation yet the land adorns itself" (Zhiyi [0082a20–21]). (b) the overturning of the great body — stating its "greatness" to the extreme with the Sumeru-mountain-king, then removing its "body" with "the Buddha says is-not a body," and at the "is-not a body" revealing in reverse the "great body" (the greatness of the body without discrimination). This brushstroke of "removing while at once revealing" is one and the same overturning construction as division 3's "wholly delivering yet at once empty" and division 4's "without abiding yet merit like empty space." This register is seen in this division (the Sumeru simile), and heavy in the main-teaching simile divisions (4, empty space; 14, forbearance; 26, the dharma-body is not a form; 32, the six similes).
7 · Cross-Reading
- Thirty Verses (T1586): the transformation of the basis (v. 29, the perfectly-accomplished) — 「應無所住而生其心」 is precisely abandoning what consciousness-clinging clings to and relying on non-discrimination; this division is the full formula of the transformation of the basis (division 4's 「無所住行布施」 being its prior practice-gate expression); the wholly-imagined (v. 20) is the treatise-text of the mark clung to in "the formal adorning."
- Madhyānta-vibhāga (T1600): the chapter on the real, the two emptinesses · the transformation of the basis of the three natures — the "is-not" of 「莊嚴即非莊嚴」 maps the three natures, in common with the Madhyānta-vibhāga's three-natures doctrine.
- Mahāyāna-saṃgraha (T1594): the chapter on the wisdom-fruit · the eighteen-fold perfect pure land — the treatise-text of this division's "adorning the buddha-land is is-not adorning · the pure land manifested by consciousness-only" is precisely the Saṃgraha's wisdom-fruit-chapter doctrine of the perfect pure land (Kuiji glosses the pure land citing the Mahāyāna-saṃgraha directly, see register 4).
- Cheng weishi lun (T1585): the transformation of the basis · the wholly-imagined · pure consciousness — the mark clung to in "the formal adorning" is the treatise-text technical vocabulary of the wholly-imagined, which this division's "is-not adorning" counteracts; "pure consciousness" is the treatise-text of "wisdom-cultivation penetrating consciousness-only" (see register 4).
- Heart Sūtra (T251): 「無智亦無得」 — adorning the land with no adorner and nothing adorned attained, one and the same practice of no-attainment as this division's 「莊嚴佛土即非莊嚴」「無住生心」.
This division's 「應無所住而生其心」「莊嚴佛土即非莊嚴」 is the scriptural counterpart of the Thirty Verses' and Cheng weishi lun's "the transformation of the basis · not abiding in the wholly-imagined"; "the pure land manifested by consciousness-only" is the scriptural counterpart of the Saṃgraha's eighteen-fold perfect pure land 〔the ancient masters' reading of the pure-consciousness pure land, see register 4〕. Shi Huijing's thesis "the Diamond Sūtra says in scriptural language what the Cheng weishi lun says in technical language" 〔drawn from From the Hundred Dharmas to the Diamond, S5-P10〕; the reading "giving rise to the mind without abiding ↔ the transformation of the basis" 〔drawn from One Should Give Rise to the Mind Abiding Nowhere, S5-P06〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Hundred Dharmas has no frontal counterpart in this division; omitted.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- 「應無所住而生其心」, giving rise to the mind without abiding ↔ Western philosophy of consciousness's "consciousness without object / pure awareness without standpoint" (phenomenology's description of "awareness still present without clinging to an object"): the West too thinks of the possibility of "clinging to no single object yet still having awareness"; the Yogācāra / ancient-master reading of "giving rise to the mind without abiding" is not merely a suspension of consciousness but the realization of the transformation of the basis (abandoning what consciousness-clinging clings to and relying on the non-discriminating pure consciousness) — it is "by wisdom realizing non-abiding" (Kuiji
[0138a14]), with something turned (the consciousness-clung → the pure consciousness), not a static neutrality. - 「莊嚴佛土即非莊嚴」, the pure land manifested by consciousness-only ↔ Western idealism's "the world is constructed by mind-consciousness" (as in Berkeley's "to be is to be perceived," the Kantian "phenomenon constituted by conditions of cognition"): Western idealism largely speaks of the world depending on mind epistemologically; consciousness-only's 「智流唯識性，國土非所執」 (Vasubandhu
[0877c16]) speaks of the pure land depending on pure wisdom and pure consciousness flowing forth in terms of the transformation of the basis · realization — "the mind being pure, the buddha-land is pure" (Kuiji citing the Saṃgraha[0137c26]) is the fruit of realization, not merely an a priori condition of cognition. - The Sumeru-mountain-king's "mindlessness in being called great," its non-discrimination ↔ the West's "subjectivity without self / the de-centered self" (post-structuralism's deconstruction of "self-identity"): the West largely argues in terms of the dissolution of the self; the ancient masters use Sumeru's "mindlessness as to 'I am the mountain-king'" as a simile for the enjoyment-body Buddha "without discrimination not grasping itself as the dharma-king body" (Vasubandhu
T1511 [0786b08–10]) — a mark-of-virtue of realizing the non-discriminating wisdom, not merely a negation of the self. - The point of the observation: the West tends to take "non-abiding · the pure land as mind-only · the greatness of no-self" as propositions of epistemology or ontology (how mind constitutes the world, how the self is dissolved); the ancient masters take "giving rise to the mind without abiding · the pure land of consciousness-only · the dharma-king without grasping" as the realization of the transformation of the basis — the pure land is what pure wisdom flows forth, the non-abiding is realized by wisdom, the great body is accomplished by non-discrimination, all cultivable and realizable practice-fruits, not static assertions. The difference of proposition and the transformation of the basis is itself one note worth marking between East and West.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher's inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0749c16–c25] (root · Adorning the Pure Land). The six versions' adorning · giving-rise-to-mind · great-body passage [loc] is in register 2: Bodhiruci T0236a [0753c24–0754a07] · Paramārtha T0237 [0763a23–0763b06] · Dharmagupta T0238 [0768a19–0768b02] · Xuanzang T220⑨ [0981b23–0981c11] · Yijing T0239 [0772c29–0773a10]. Sectioning / treatise texts: Asaṅga T1510 [0757b06–08·0757c04–07·0758c01–05·0762a01–10] · Vasubandhu T1511 [0785c17–0786b11] · Vasubandhu T1513 [0877c04–0878a13]. Ancient masters: Jizang T1699 [0111b26–0112a20] · Zhiyi T1698 [0078c17–0079a13·0082a17–21] · Kuiji T1700 [0137c04–0138b10].
Shi Huijing · Zhiyue · jingang · Division 10 · Adorning the Pure Land · apparatus · Spring 2026