[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 2.43 # 維摩經略疏 2.43 維摩經略疏 2.43 - **Language:** Classical Chinese ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1778.2.43) 問：何以得知禪是因名？答：《大論》云禪，此言思惟修。佛心智鑒圓明，豈發思惟？究竟無學，豈得言修？又翻棄惡。如來純淨之智，何惡可棄？故《大經》云「有所斷者名有上士，無所斷者名無上士。」故思惟等義皆是因也。 > Question: How is it known that dhyāna is a designation for the cause? Answer: The Dàzhìdù lùn says that dhyāna is translated here as "cultivation through thought" (cintā-bhāvanā). The Buddha's mental wisdom-mirror is completely luminous—how could it give rise to discursive thought? Being ultimately in the stage beyond study (aśaikṣa), how could one speak of "cultivation"? Furthermore, it is translated as "casting away evil." In the Tathāgata's purely pure wisdom, what evil is there to cast away? Hence the Mahāparinirvāṇa-sūtra says: "One who has something to sever is called a person with superior \[attainment\] (sottara); one who has nothing to sever is called an unsurpassed person (anuttara)." Therefore, the meanings of discursive thought and so forth all pertain to the cause. > — English (machine translation) (machine translation) - [Previous: 2.42](https://indike.org/pramana/in.bauddha.taisho.1778.2.42) - [Next: 2.44](https://indike.org/pramana/in.bauddha.taisho.1778.2.44) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1778.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.2.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.2.43](https://indike.org/pramana/in.bauddha.taisho.1778.2.43) · Pramāṇa