維摩經略疏 6.21

6.21

「所以至心得」，三、釋勸捨意。破身心得者，四教不同。一、破三藏者，聲聞經中譬如貧人求富家女，女家亦云欲得我女當淨汝舍。三菩提語後心菩薩，欲得菩提當修相好，若種相滿方得菩提。此即身得。伏結淳熟道場降魔，於菩提樹下得甘露滅，即是心得。《大論》委破，即是不可以身心得也。二、破通者，若以空心修諸相好，淨佛國土莊嚴依正，是名身得。坐道場時，一念相應慧斷正習盡，即是心得。破如《金剛般若》云「若以色見我、以音聲求我，是人行邪道，不能見如來。」此即不可以身心得也。三、破別者，若言因滅是色獲得常色，即是身得；受想行識亦如是，即是心得。今撿此語，為是無常色滅獲得常色、無常色不滅獲得常色？如是四句撿不可得，即是不可以身心得也。四、破圓者，真修妙色心顯，不須緣修功德智慧而顯，即是不可以身心得也。復次，若真修色心體顯滿足得菩提者，亦是身心得義。故前破如生、如無有生，即是法性色；法性受想行識不生，不生即無漏滿足，故不可以身心得也。

From "Why" to "attained by mind" is the third [section], explaining the meaning of exhorting to relinquish. Refuting attainment by body or mind differs across the four teachings. First, refuting the Tripiṭaka: in the śrāvaka sūtras, it is like a poor man seeking the daughter of a rich family, and the daughter's family says, "If you wish to obtain my daughter, you should clean your house." Sambodhi is spoken of to the bodhisattva of the final thought: "If you wish to obtain bodhi, you should cultivate the marks and signs; when the seeds of the marks are complete, only then do you obtain bodhi." This is attainment by body. Subduing entrenchments to full ripeness, subduing Māra at the place of enlightenment, and attaining the extinction of nectar beneath the bodhi tree—this is attainment by mind. The Dàzhìdù lùn refutes this in detail: that is, it cannot be attained by body or mind. Second, refuting the Common: if with an empty mind one cultivates the marks and signs, purifies the buddha-land, and adorns the primary and secondary retributions, this is called attainment by body. When sitting at the place of enlightenment, when in a single thought corresponding wisdom exhausts fundamental and habitual defilements, this is attainment by mind. Refuting this is as the Diamond Prajñā says: "If one sees me by form, or seeks me by sound, this person walks a wrong path and cannot see the Tathāgata." This is [showing that] it cannot be attained by body or mind. Third, refuting the Distinct: if one says that through the extinction of this form one obtains eternal form, this is attainment by body; sensation, perception, volition, and consciousness are also like this, which is attainment by mind. Now examining these words: is it that through the extinction of impermanent form one obtains eternal form, or that without the extinction of impermanent form one obtains eternal form? Examining through the four propositions in this way, it cannot be found; that is, it cannot be attained by body or mind. Fourth, refuting the Perfect: through true cultivation, wonderful form and mind are revealed; they do not need the merit and wisdom of conditioned cultivation to be revealed; that is, it cannot be attained by body or mind. Furthermore, if the essence of form and mind in true cultivation being revealed to completeness is the attainment of bodhi, this is also the meaning of attainment by body and mind. Therefore, the earlier refutation of "arising from suchness, suchness is without arising"—that is the form of dharmatā; the sensation, perception, volition, and consciousness of dharmatā do not arise, and non-arising is the completeness of the taintless; therefore, it cannot be attained by body or mind.