[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.49 # 維摩義記 2.49 維摩義記 2.49 - **Language:** Classical Chinese ### [2.49](https://indike.org/pramana/in.bauddha.taisho.1776.2.49) 自下第二總以結呵。「是故彌勒無以此法誘天子」者，約前正呵。是前彌勒無所得故，無以隨相修得之法誘諸天子。「實無發者亦無退者」，辨理重呵。於理無人，故無發者。「亦無退者」，上來呵竟。下次教之。「彌勒當令此諸天子捨於分別菩提之見」，總以教勸。「所以」下釋。初先徵問。菩提見好，有何所以須捨？下對釋之。是中應先釋菩提義，然後釋文，義如別章。文中初言「菩提不可身得心得」，略開二門。「寂滅」下廣，「無比」下結。前開門中，云何不可身得心得？菩提真性妙寂離相，五情不及故叵身得，意緣不至故叵心得。又復有身則非菩提，無身方是，故叵身得。有心則非，無心方是，故叵心得。 > From here below is the second \[section\], which concludes with an overall admonition. 'Therefore, Maitreya, do not entice the devaputras with this dharma' is the direct admonition based on what precedes. Because the aforementioned Maitreya has nothing attained, he should not entice the devaputras with dharmas of cultivation and attainment that follow appearances. 'Truly there are none who generate \[the aspiration\], and none who regress' repeats the admonition by clarifying the principle. In terms of principle there is no person; hence there are none who generate the aspiration. 'Nor are there any who regress' concludes the preceding admonition. Next it instructs him. 'Maitreya, you should cause these devaputras to abandon the view of conceptualizing bodhi' offers an overall instruction and exhortation. The explanation begins below with 'why'. First is the interrogative query: The view of bodhi is good, so for what reason must it be abandoned? Below it explains in response. Here one should first explain the meaning of bodhi and then explain the text; the meaning is as \[set forth in\] a separate chapter. In the text it first says, 'Bodhi cannot be attained through the body, nor can it be attained through the mind,' which briefly opens two approaches. The section beginning with 'quiescence' expands upon it; the section beginning with 'incomparable' concludes. In the preceding opening of the approaches, why is it that it cannot be attained through the body or through the mind? Bodhi's true nature is wondrously quiescent and free from marks; because the five sense faculties cannot reach it, it cannot be attained through the body; because the cognitive object of the mental faculty cannot arrive at it, it cannot be attained through the mind. Furthermore, if there is a body, it is not bodhi; only when there is no body is it so; hence it cannot be attained through the body. If there is a mind, it is not bodhi; only when there is no mind is it so; hence it cannot be attained through the mind. > — English (machine translation) (machine translation) - [Previous: 2.48](https://indike.org/pramana/in.bauddha.taisho.1776.2.48) - [Next: 2.50](https://indike.org/pramana/in.bauddha.taisho.1776.2.50) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.49](https://indike.org/pramana/in.bauddha.taisho.1776.2.49) · Pramāṇa