大般涅槃經義記 6.83

6.83

明無得中，迦葉初先難破有得，成其無得。次佛述成，廣明無得。「迦葉」下，復顯己問意。就初難中，「如佛先說〈梵行品〉中菩薩知見得四無礙」牒佛上言，「菩薩知見則無所得，亦無有心」言無所得辯正道理，菩薩得正知見之時不取有相故無所得，不取無相故亦無心，言「無所得」。「是菩薩」下以實無得破佛有得。於中，先牒向前無得，「若使」已下徵破有得，「云何」已下結非佛語。

In clarifying non-attainment, Kāśyapa first refutes attainment to establish non-attainment. Next, the Buddha approves and confirms it, broadly clarifying non-attainment. From "Kāśyapa" onward, he again reveals the intention of his own question. In the initial objection, "As the Buddha previously taught in the 'Brahmacaryā Chapter,' the bodhisattva's knowledge and vision attains the four unobstructed knowledges" restates the Buddha's earlier words; "The bodhisattva's knowledge and vision then has nothing attained, nor is there any mind": speaking of having nothing attained explains the correct principle; when the bodhisattva attains correct knowledge and vision, they do not seize upon marks of existence and therefore have nothing attained, and they do not seize upon marks of non-existence and therefore also have no mind, which is called "having nothing attained." From "This bodhisattva" onward, he refutes the Buddha's [statement on] having attainment by means of having in reality nothing attained. Therein, he first restates the aforementioned non-attainment; from "If it were that" onward, he queries and refutes having attainment; from "How could" onward, he concludes that it contradicts the Buddha's words.