維摩經略疏垂裕記 7.214

7.214

四、命善得，二：初、分科。二、隨釋，二：初、命問疾，三：初、敘人辨位。二、「所以」下，牒名釋義，二：初、總釋。二、「但約」下，別釋，二：初、正明四教。「是則無得為得」等者，法性則無明，無理可得。無明即法性，無事可得。事理俱忘，故云無得。如是照了，名之為得，故云無得為得。照了於何？秖了無得，故得無得。又境能發智，名無得為得。智能照境，名得無所得。境智互融，彰名善得。

Fourth, commissioning Shande (Sudatta), which has two parts: first, dividing the sections; second, explaining sequentially, which has two parts: first, commissioning him to inquire after the illness, in three parts: first, recounting the person and discerning his rank; second, from "the reason..." onward, taking up the name to explain its meaning, which has two parts: first, a general explanation; second, from "merely according to..." onward, a separate explanation, which has two parts: first, directly clarifying the four teachings. Regarding "this then is non-attainment as attainment" and so forth: the Dharma-nature is avidya, so there is no principle to be attained. Avidya is the Dharma-nature, so there are no phenomena to be attained. Phenomena and principle are both forgotten, hence it is said to be "non-attainment." Illuminating and understanding in this way is named "attainment," hence it is called "non-attainment as attainment." What does one illuminate and understand? One only understands non-attainment, hence one attains non-attainment. Furthermore, the object can give rise to wisdom, which is named "non-attainment as attainment." Wisdom can illuminate the object, which is named "attaining nothing that is attained." Object and wisdom mutually blending manifests the name "Good Attainment" (Shande).