肇論新疏 3.426

3.426

此以義合集《放光》上下之文而成此理，非正文也。《大品》亦同。〈三慧品〉云：「須菩提白佛言：『世尊！若菩薩修般若波羅蜜，得薩婆若不？』佛言：『不。』『不修般若得薩婆若不？』佛言：『不。』『修不修得薩婆若不？』佛言：『不。』『非修非不修得薩婆若不？』佛言：『不等。』」《放光》二十四略云：「須菩提言：『世尊！不住最第一要義，成阿惟三佛不？』佛言：『不。』乃至云：『將無世尊不逮正覺耶？』佛言：『不也。』」等。答曰已下，《放光》等經皆是此義。而前四有得、第五無得，皆不許無得而得，始為玄爾。

This combines the passages from throughout the Pañcaviṃśatisāhasrikā according to their meaning to formulate this principle; it is not the exact literal text. The Aṣṭasāhasrikā is also the same. The "Chapter on the Threefold Prajñā" says: "Subhūti said to the Buddha: 'World-Honoured One, if a bodhisattva cultivates the perfection of wisdom, does he attain sarvajñatā or not?' The Buddha said: 'No.' 'Does he attain sarvajñatā without cultivating wisdom or not?' The Buddha said: 'No.' 'Does he attain sarvajñatā by cultivating and not cultivating or not?' The Buddha said: 'No.' 'Does he attain sarvajñatā by neither cultivating nor not cultivating or not?' The Buddha said: 'No,'" and so forth. The Pañcaviṃśatisāhasrikā in chapter twenty-four briefly states: "Subhūti said: 'World-Honoured One, without abiding in the supreme ultimate truth, does one achieve abhisambodhi or not?' The Buddha said: 'No,'" and so on until, "'Could it be that the World-Honoured One did not realize correct awakening?' The Buddha said: 'No,'" and so forth. From "He replied" onward, the Pañcaviṃśatisāhasrikā and other scriptures all carry this meaning. And the first four are having attainment, while the fifth is non-attainment; none of them allows anything other than attainment through non-attainment, which is uniquely profound.