維摩義記 3.48

3.48

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.