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# 注維摩詰經 2.236

注維摩詰經 2.236

- **Language:** Classical Chinese

### [2.236](https://indike.org/pramana/in.bauddha.taisho.1775.2.236)

什曰：煩惱即涅槃，故不待斷而後入也。肇曰：七使九結惱亂群生，故名為煩惱。煩惱真性即是涅槃，慧力強者觀煩惱即是入涅槃，不待斷而後入也。生曰：既觀理得性，便應縛盡泥洹。若必以泥洹為貴而欲取之，即復為泥洹所縛。若不斷煩惱即是入泥洹者，是則不見泥洹異於煩惱，則無縛矣。此上二句亦所病在下，以上牽之。

> \[Kumāra\]jīva says: Defilements are themselves nirvāṇa; therefore one does not wait to sever them before entering.  
>   
> \[Seng\]zhao says: The seven latencies and nine fetters vex and confuse living beings, hence they are called defilements. The true nature of defilements is itself nirvāṇa; those whose wisdom power is strong contemplate defilements as being themselves entry into nirvāṇa, without waiting to sever them before entering.  
>   
> \[Dao\]sheng says: Having contemplated the principle and attained the nature, one should then exhaust the bonds and enter nirvāṇa. If one insists on prizing nirvāṇa and wishing to grasp it, one is again bound by nirvāṇa. If not severing defilements is itself entering nirvāṇa, then one does not see nirvāṇa as different from defilements, and there is no bondage. In these upper and lower clauses as well, the illness lies in what follows, so it is linked by what precedes.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.2.236) — English, machine translation

## Linked texts (1)

- [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.320) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1775.2.236](https://indike.org/pramana/in.bauddha.taisho.1775.2.236) · Pramāṇa
