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# 維摩經略疏 6.17

維摩經略疏 6.17

- **Language:** Classical Chinese

### [6.17](https://indike.org/pramana/in.bauddha.taisho.1778.6.17)

「是故彌勒」下，三、正結過彈呵。又為三：一正結過、二勸捨見、三解釋。一、結過者，若無方便教菩提之果，說此菩提誘他心起生菩提見，即有誑他之過。故淨名自云「實無發三菩提心，亦無不退之位」。若圓菩提心尚不可得，即無退者，豈有方便教發心及不退位？既不得因，即無果可得。無果令求果記，是則妄誘其心。

> From "Therefore, Maitreya" down is the third \[section\], properly concluding the fault and rebuking. It also has three parts: first, properly concluding the fault; second, exhorting to relinquish views; third, explaining. First, concluding the fault: if without the fruition of bodhi of the expedient teachings, one speaks of this bodhi to entice the minds of others to give rise to the view of bodhi, then there is the fault of deceiving others. Hence Vimalakīrti personally says: "In reality, there is no generating the mind of sambodhi, nor is there an irreversible stage." If even the bodhicitta of the Perfect \[Teaching\] cannot be apprehended, and there is no one who regresses, how could there be the generation of the mind and irreversible stage of the expedient teachings? Since the cause cannot be apprehended, there is no fruition to be apprehended. Having no fruition and causing them to seek the prophecy of fruition—this falsely entices their minds.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.6.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1778.6.17](https://indike.org/pramana/in.bauddha.taisho.1778.6.17) · Pramāṇa
