維摩義記 2.44

2.44

言「得阿耨三菩提」者，汎解有二：一真、二應。實行相應名之為真，八相現成說以為應。此應與真得處不定，若論其成得處有三：一、入種姓地名得菩提，如《涅槃》說：須陀洹人八萬劫到，乃至辟支十千劫到，到六菩提。當知此等名至種姓為到菩提。二、入初地名得菩提，如《法華論》說。彼釋《法華．分別功德品》所言八生乃至一生得菩提者，所謂得於初地證智。三、至後際名得菩提，義在可知。或分為五，如《大品》說：一、發心菩提，在於無量生死海中發菩提心，位在善趣。二、伏心菩提，深伏煩惱，位分在於種姓已上、伏忍位中。三、明菩提，修習明慧，位分在於初地已上。四、出到菩提，出離有無，到無生忍，位分在於七地已上。五、無上菩提，究竟窮極，位在佛果。隨別細分可亦眾多。若論應成，種性已上一切堪能。若依《華嚴》，賢首位中亦能八相不成正覺。今此所論，是應成也，八相成佛名得菩提。下對破之，文別有四：一、就事相有生法中難破有得；二、「若以無生得授記」下，就其遣事無生法中難破有得；三、「為從如生得授記」下，約就真法緣起生滅難破有得；四、「一切生皆如」已下，約就真性平等義中難破有得。此四分中，言有隱顯。初段之中偏破得記，第二分中難破得記及得菩提，第三段中偏破難得記，第四分中難破得記及得菩提。初中有二：第一、約就三世之生難破得記；二、「如佛說」下，舉彼同時同體四相明生無性，成無得記。前中初言「為用何生得授記乎」，總以徵責。言「過去耶未來耶」等，隨世別定。進退不定，是以言耶。「若過去」下，隨世別難。若過去生而得記者，過去已滅，依何得記？若未來生而得記者未來未至。依何得記。若現在生而得記者，現生不住，云何得記？暫現即滅，時無逕停，故曰不住。生既不住，何誰待記而得受乎？下，次舉彼同體四相明生無性，成無得記。「如佛所說，比丘汝今即時生」，等舉佛昔言。言四相有三：一前後四相。有為之法一剎那頃，初生、次住、終異、後滅。二是同時別體四相。有為法邊別有非色非心生相能生諸法，乃至別有滅相滅法。三是同時同體四相。《如起信論》及此經說。是義云何？有為諸法相有體無，猶如幻化陽炎水等。於此法中相有名生、虛無稱滅。相有名生，生非滅前；虛無稱滅，滅非生後。即此生滅幻法像立，說之為住。又此幻法各守自相，亦名為住。故《地持》言：以性自故，名之為住。此住非是生滅之外。彼生與滅義門各異，名之為異。又異真諦性實之法亦名為異，又異情實亦名為異。此異亦非生滅等外。以四相同時同體，故佛宣說比丘汝今即時亦生亦老亦滅，以同體故。就餘三相義說為生，餘三之外無別生性。生無性故，生即無生，遣誰得記？乃至就餘三相說滅，滅無別性。滅無性故，滅即無滅，說誰得記？是故畢竟無受記者。

Regarding the phrase "attaining anuttarasamyaksaṃbodhi," broadly explained there are two kinds: first, the real; second, the responsive. When real practice is in accord [with truth], it is called "real"; when the eight aspects are manifested and completed, it is spoken of as "responsive." The places where this responsive and real are attained are not fixed. If we discuss the places where realization is attained, there are three: First, entering the gotra stage is called attaining bodhi; as the Nirvāṇa [Sūtra] says, a srotāpanna arrives after eighty thousand kalpas, up to a pratyekabuddha who arrives after ten thousand kalpas, arriving at the six bodhis. One should know that these are called reaching the gotra, which is arriving at bodhi. Second, entering the first bhūmi is called attaining bodhi, as stated in the Lotus Sūtra Treatise. That [treatise] explains that when the "Distinction of Merits" chapter of the Lotus Sūtra speaks of attaining bodhi in eight births down to one birth, it refers to attaining the wisdom of realization of the first bhūmi. Third, reaching the ultimate limit is called attaining bodhi, the meaning of which can be understood. Alternatively, it is divided into five, as stated in the Pañcaviṃśatisāhasrikā: 1. Bodhi of generating the mind [for awakening], generating the bodhicitta amidst the boundless ocean of saṃsāra, located in the good destinies. 2. Bodhi of subduing the mind, deeply subduing the afflictions, located from the gotra stage upwards, within the stage of the patient endurance of subduing. 3. Clarifying bodhi, cultivating clear wisdom, located from the first bhūmi upwards. 4. Bodhi of departure and arrival, departing from existence and non-existence and arriving at the patient endurance of unproduced dharmas, located from the seventh bhūmi upwards. 5. Unexcelled bodhi, ultimate and exhaustive, located in the fruit of Buddhahood. If subdivided according to particulars, they may also be manifold. If we discuss responsive completion, everyone from the gotra upwards has the capability. If according to the Avataṃsaka, one in the stage of the Virtuous Leader is also capable of the eight aspects without yet having formed complete awakening. What is discussed here is responsive completion; completing Buddhahood through the eight aspects is called attaining bodhi. Below, this is refuted in contrast; the text is divided into four: First, refuting attainment in terms of phenomenal appearances within produced dharmas. Second, from "If you received the prophecy by means of non-production" onwards, refuting attainment in terms of the non-produced dharmas where phenomenal things are dismissed. Third, from "Did you receive the prophecy from the production of suchness?" onwards, refuting attainment in terms of dependent arising, production, and cessation of the true Dharma. Fourth, from "All productions are like suchness" onwards, refuting attainment in terms of the equal nature of true reality. Among these four sections, the expressions are either implicit or explicit. In the first section, it exclusively refutes receiving a prophecy; in the second section, it refutes both receiving a prophecy and attaining bodhi; in the third section, it exclusively refutes receiving a prophecy; in the fourth section, it refutes both receiving a prophecy and attaining bodhi. The first contains two parts: first, refuting receiving a prophecy in terms of birth across the three times; second, from "As the Buddha said" onwards, adducing the simultaneous and identical-substance four characteristics to clarify that production lacks nature, thereby establishing that there is no receiving of a prophecy. In the former, it first asks, "With what birth did you receive the prophecy?" to interrogate comprehensively. The words "Past? Future?" and so forth specify [birth] according to the time periods. Moving forward or backward is undetermined, which is why it says "or." From "If in a past [birth]" onwards, it refutes [them] separately according to the time periods. If one received the prophecy through a past birth, the past has already ceased—upon what could one receive the prophecy? If one received the prophecy through a future birth, the future has not yet arrived—upon what could one receive the prophecy? If one received the prophecy through a present birth, the present birth does not abide—how could one receive the prophecy? It temporarily appears and immediately ceases, never lingering for even a moment; hence it is said not to abide. Since production does not abide, who remains to await the prophecy and receive it? Next below, it adduces the identical-substance four characteristics to clarify that production has no intrinsic nature, establishing that there is no receiving of a prophecy. "As the Buddha said, 'O monk, you at this very moment are born,'" and so forth adduces the Buddha's past words. There are three kinds of four characteristics: 1. Sequential four characteristics. For a conditioned dharma, within a single kṣaṇa, there is first production, next abiding, then change, and finally cessation. 2. Simultaneous but distinct-substance four characteristics. Beside conditioned dharmas, there is separately a characteristic of production that is neither material nor mental which can produce dharmas, and so on up to a separate characteristic of cessation that ceases dharmas. 3. Simultaneous and identical-substance four characteristics, as stated in the Awakening of Faith and this sūtra. What does this mean? The characteristics of all conditioned dharmas exist, but their substances are non-existent, like illusions, mirages, or water [in a mirage]. Among these dharmas, the existence of characteristics is called "production," and emptiness is called "cessation." The existence of characteristics is called production, but production is not before cessation; emptiness is called cessation, but cessation is not after production. That these illusory dharmas of production and cessation are apparent is said to be "abiding." Furthermore, that these illusory dharmas each preserve their own characteristics is also called abiding. Thus the Bodhisattvabhūmi says: "Because of the nature itself, it is called abiding." This abiding is not outside of production and cessation. The aspects of that production and cessation are each distinct; this is called "change." Furthermore, being distinct from the dharmas that are real in nature in ultimate truth is also called change; being distinct from conventional reality is also called change. This change is also not outside of production, cessation, and so forth. Because the four characteristics are simultaneous and of identical substance, the Buddha proclaimed, "O monk, you at this very moment are both born, and age, and cease," because they are of identical substance. In terms of the other three characteristics, it is conceptually spoken of as production; outside of the other three, there is no separate nature of production. Because production lacks intrinsic nature, production is non-production—who can be designated to receive the prophecy? And so on down to speaking of cessation in terms of the other three characteristics: cessation has no separate nature. Because cessation lacks intrinsic nature, cessation is non-cessation—who can be said to receive the prophecy? Therefore, ultimately no one receives a prophecy.