維摩義記 3.48

3.48

自下第四明無得證。初先舍利嘆問起發。「汝何所得，以何為證，辨乃如是」。「天女」下答。「無得無證故辨如是」，以理正解何者是得、何者是證，而復宣說無得無證。然得與證，通釋是一，隨義別分異有三種：一、約解行二門分別。解觀納法名之為得，行心相應說以為證。二、約空有二行分別。有行成就說以為得，空行成就說以為證。三、約滅道二門分別。道行成就名之為得，滅果相應說以為證。無得無證，汎解有三：一、約人分別。得證在人，菩薩見實知無我人，故無得證。與前文中「眾生彌勒如故無得」其義相似。二、約法分別。法謂身心，身心契會名得名證。菩薩窮觀身心本無，故無得證。與上文中「菩提不可身得心得」其義相似。三、就理分別。如理空寂無可悕取，故無得證。又如體常不可取捨，故無得證。又如無處，故無得證。與下文中「菩提無處無得」相似。由去妄想得證之情，實慧無礙，故辨如是。「所以」下釋，先徵、後解。「若有得證則於佛法為增上慢」，舉失顯得。見我能證增上之法名增上慢，有得證者必有此過，我無此過故無得證。

From here on, the fourth section clarifies non-attainment and non-realization. First, Śāriputra opens by praising and asking: 'What have you attained, what have you realized, that your eloquence is like this?' Next, the goddess answers: 'Because I have neither attainment nor realization, my eloquence is like this.' By means of the principle, she correctly explains what attainment is and what realization is, while further proclaiming non-attainment and non-realization. Now, in general explanation, attainment and realization are one; distinguishing them according to meaning, there are three differences: First, they are distinguished according to the two gates of understanding and practice. When understanding-contemplation receives the Dharma, it is called 'attainment'; when the mind in practice corresponds [with it], it is spoken of as 'realization'. Second, they are distinguished according to the two practices of emptiness and existence. The completion of the practice of existence is spoken of as 'attainment'; the completion of the practice of emptiness is spoken of as 'realization'. Third, they are distinguished according to the two gates of cessation and the path. The completion of the practice of the path is called 'attainment'; correspondence with the fruit of cessation is spoken of as 'realization'. As for non-attainment and non-realization, a broad explanation has three aspects: First, distinguished according to the person. Attainment and realization reside in a person; the bodhisattva sees reality and knows there is neither self nor person, hence there is no attainment or realization. This is similar in meaning to the earlier passage stating, 'Because sentient beings and Maitreya are [suchness], there is no attainment.' Second, distinguished according to dharmas. 'Dharmas' refers to body and mind; the accord and convergence of body and mind is called attainment and realization. The bodhisattva thoroughly contemplates that body and mind are fundamentally non-existent, hence there is no attainment or realization. This is similar in meaning to the earlier passage stating, 'Bodhi cannot be attained by the body or attained by the mind.' Third, distinguished with respect to principle. The principle of suchness is empty and quiescent, with nothing to be longed for or grasped; hence there is no attainment or realization. Moreover, the essence of suchness is eternal and cannot be grasped or discarded; hence there is no attainment or realization. Moreover, suchness has no location; hence there is no attainment or realization. This is similar to the later passage stating, 'Bodhi has no location and is without attainment.' Because the deluded notions of attainment and realization have been eliminated, real wisdom is unobstructed; hence eloquence is like this. The text from 'For what reason' onward explains it, first inquiring and then explaining. 'If one has attainment and realization, then with respect to the Buddha's Dharma, one has an arrogant mind': this cites the fault to reveal what is attained. Perceiving that oneself can realize a superior dharma is called 'arrogant mind'. One who has attainment and realization must have this fault; I do not have this fault, and therefore have neither attainment nor realization.