肇論疏 3.51

3.51

譏判菩薩進修涉動，故云如此也。此章乃是前第八難差章中之義，今更發起，然後答也。有名曰經稱法身已上入無為境下，七地已上菩薩悟無生忍，得法性身。心形如此，何得云儒僮菩薩進修三位，廣積眾德耶？夫進修本於好尚下，進修為有好尚之心，積德謂有涉求之意也。好尚則取捨情現下，取勝捨劣，有損有益也。既以取捨為心下，若有此心，則非寂滅也。此文乖致殊下，謂取捨寂滅，兩文乖異、理致殊別，而今會在一人之上。事如指南為北，曉悟迷人，不可得也。

[This chapter] criticises and appraises [the idea that] a bodhisattva advances in cultivation and engages in activity; hence it is called thus. This chapter stems from the meaning in the preceding eighth chapter, 'Objection on Differentiation'; it is raised once more here and then answered. Where the Named says, 'The scriptures state that from the dharmakāya upward one enters the unconditioned realm,' and so forth: A bodhisattva of the seventh stage and above realizes the forbearance of the non-arising of dharmas and attains the body of dharma-nature (dharmatākāya). With their mind and form being like this, how could it be said that the bodhisattva Māṇava advanced in cultivation through the three stations and extensively accumulated all virtues? Where it says, 'Now advancing in cultivation stems from preferences,' and so forth: Advancing in cultivation implies having a mind of preference, and accumulating virtue implies having the intention of pursuing [something]. Where it says, 'When there is preference, the sentiments of taking up and abandoning appear,' and so forth: One takes up what is superior and abandons what is inferior; there is decrease and increase. Where it says, 'Since one takes taking up and abandoning as one's mind,' and so forth: If one has this mind, then it is not quiescence. Where it says, 'These texts conflict and their tenets diverge,' and so forth: It means that taking up and abandoning versus quiescence are mutually contradictory texts, and their theoretical tenets are distinct; yet now they are brought together within a single person. This is like pointing south and calling it north, attempting to enlighten a confused person—it is impossible.