金剛三昧經論 2.35

2.35

論曰：此是第五仰報無得。於中有三，謂標、釋、結。釋中有二：先明所得菩提無所得性、後顯能得諸行無能得相。初中言菩提性者，謂真如性虛通無礙，性離闇弊，故名菩提。於中本無真性可存，亦乃本無妄想可亡，故言無得無失。如是本覺，遠離思搆之覺，亦亡率爾之知，故言無覺無知。既無分別之見，亦離所行之相，故言無分別相。由如是故非惑所濁，本性離染，故言即清淨性。縱非生滅所間、橫非能所所雜，故言性無閒雜。無有言說者，能言所言無不絕故。非有非無者，雖非有如而非無如故。非知非不知者，雖非本覺而非不覺故。菩提性然無可得義。諸可法行已下，次顯無能得行。如前品說六度之行無非真軌，故言可法。亦如是者，同前無得故。一切法行者，六度等行。不見處所者，不見得失、覺知，乃至有無、知不知等所可行處，故與菩提平等平等。所以本無有能得不能得也。云何已下，總結無得。

The treatise states: This is the fifth, respectfully reporting the absence of attainment. Herein there are three parts, namely proposing, explaining, and concluding. In the explanation there are two parts: first, clarifying that the bodhi to be attained has no attainable nature; second, revealing that the practices capable of attaining it have no characteristics of an attainer. In the first part, regarding 'the nature of bodhi,' this means that the nature of thusness is vacuous, unobstructed, and by nature free from darkness and obscuration; hence it is named bodhi. Therein there is originally no true nature that can be preserved, nor is there originally any delusional conceptualization that can be eliminated; therefore it is said 'there is no gain and no loss.' Innate awakening such as this is far removed from the awakening of discursive construction and also abolishes sudden, impulsive knowing; therefore it is said 'no awakening and no knowing.' Since it lacks conceptualizing views and is also free from the characteristics of what is practiced, it is said 'no conceptualized characteristic.' Because of this, it is not turbid with defilements, and its original nature is free from pollution; therefore it is said 'it is precisely the pure nature.' Vertically, it is not interrupted by arising and ceasing; horizontally, it is not mixed with subject and object; therefore it is said 'the nature is without gap or mixture.' 'Without speech or explanation' means that what can speak and what is spoken are all completely transcended. 'Neither existent nor non-existent' means that although it is not existent thusness, it is not non-existent thusness. 'Neither knowing nor not knowing' means that although it is not innate awakening, it is not non-awakening. The nature of bodhi being such, it has no attainable meaning. From 'All practices that can be modeled upon the Dharma' downward, it next reveals the practices without an attainer. As the previous chapter explained, the practices of the six perfections are all true standards; hence they are said to be 'able to be modeled upon.' 'Are also like this' means that they are identical to the preceding absence of attainment. 'The practices of all dharmas' refers to the practices of the six perfections and so forth. 'Have no observable location' means that one does not see any location to be traversed such as gain and loss, awakening and knowing, or even existence and non-existence, knowing and not knowing; thus they are completely equal to bodhi. Therefore, originally there is no one who can attain or cannot attain. From 'How could...' downward, it draws the general conclusion of no attainment.