大乘義章 18.40

18.40

次第四門辨其有得無得之義。方便菩提修起在緣，一向有得，斷除生死得菩提故。性淨菩提亦得不得。約相論實，因滅無明獲得熾燃三菩提燈，名之為得；證實返望，從來無緣，智復從何修證菩提？故即無得。無得之義，分別有五：一菩提體外無別我人能得菩提，為是無得。故《維摩》言「實無得者亦無退者。」良以有人則非菩提，無人方是，故無得者。二菩提體外無別有法能得菩提，是故無得。故《維摩》言「菩提不可身得心得。」良以有身則非菩提，無身方是，故叵身得。良以有心則非菩提，無心方是，故叵心得。三菩提體如妙寂離相無可取捨，是故無得。故彼《金剛般若經》「乃至無小法可得，是名菩提。」故不可得。四菩提體常性出自古不從緣生，為是無得。故《涅槃》云「智慧性常，不從因緣。世尊何故可問其因緣？」以無緣故無其能得，常非修起，故無所得。五菩提無有住處可求，是故無得。故天女云：「菩提無處，故無得在。」問曰：菩提在於後際，云何無處？釋言：據凡以望菩提，生死在此，菩提在彼。若據菩提實性以論，無凡在此，約誰說彼？故無住處。問曰：《地經》說一切處得阿耨多羅三藐三菩提。云何無處？義同前解。約相論實，言一切處得於菩提。就實以望，無處可在，故言無處，以無處故，不可得矣。得無得義，辨之略爾（此四門竟）。

Next is the fourth section, analyzing the meaning of attainment and non-attainment. Expedient bodhi is cultivated and arises dependent on conditions; it is solely of the nature of attainment, because one attains bodhi through severing saṃsāra. Naturally pure bodhi may both be attained and not attained. Discussing the real in terms of marks, one obtains the blazing lamp of sambodhi through the destruction of ignorance—this is called attainment. When, having realized the real, one looks back, there have never been any conditions; from what could wisdom cultivate and realize bodhi? Therefore, there is precisely no attainment. The meaning of non-attainment is differentiated into five aspects: First, outside the essence of bodhi, there is no separate self or person capable of attaining bodhi; for this reason, there is no attainment. Thus the Vimalakīrti[-nirdeśa] states: "Truly there is no attainer, nor is there any retrogression." For truly, if there is a person, it is not bodhi; only when there is no person is it [bodhi]. Hence there is no attainer. Second, outside the essence of bodhi, there is no separate dharma capable of attaining bodhi; for this reason, there is no attainment. Thus the Vimalakīrti states: "Bodhi cannot be attained by body, nor can it be attained by mind." For truly, if there is a body, it is not bodhi; only when there is no body is it [bodhi]. Hence it cannot be attained by the body. Truly, if there is a mind, it is not bodhi; only when there is no mind is it [bodhi]. Hence it cannot be attained by the mind. Third, the essence of bodhi is suchness: exquisitely tranquil and free from marks, with nothing to be grasped or relinquished; for this reason, there is no attainment. Thus the Diamond Prajñā[-pāramitā Sūtra] states: "Down to not having the slightest dharma that can be attained—this is called bodhi." Hence it cannot be attained. Fourth, the essence of bodhi is eternal; its nature has existed from antiquity and is not born from conditions; for this reason, there is no attainment. Thus the Nirvāṇa [Sūtra] says: "The nature of wisdom is eternal and does not come from causes and conditions. Why, World-Honoured One, should its causes and conditions be questioned?" Because there are no conditions, there is no one capable of attaining it; being eternal, it is not cultivated and arisen; hence there is nothing attained. Fifth, bodhi has no abiding place where it can be sought; for this reason, there is no attainment. Thus the goddess states: "Bodhi has no place, hence there is no attainment [of it]." Question: Bodhi resides at the final limit; why is it without place? Explanation: Looking toward bodhi from the standpoint of the ordinary person, saṃsāra is here and bodhi is there. But if we discuss it based on the true nature of bodhi, there is no ordinary person here; in reference to whom could "there" be spoken of? Hence it has no abiding place. Question: The Daśabhūmika Sūtra states that one attains anuttarā samyaksaṃbodhi in all places. Why is it said to have no place? The meaning is identical to the preceding explanation. Discussing the real in terms of marks, it is said that one attains bodhi in all places. Looking at it from the perspective of the real, there is no place in which it can reside; hence it is said to have no place. Because it has no place, it cannot be attained. The meaning of attainment and non-attainment is analyzed thus in brief. (This completes the fourth section.)