[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) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 2.252 # 注維摩詰經 2.252 注維摩詰經 2.252 - **Language:** Classical Chinese ### [2.252](https://indike.org/pramana/in.bauddha.taisho.1775.2.252) 什曰：眾生垢，即二十身見也。妄見取相，而法竟無相，理乖於見，故言離也。章始終以二義明畢竟空：一言離相、二言離見。因惑者謂言有相，故以離相明無相也。邪者雖起妄見，而法法中無見，故以離見明無彼妄見所見相也。自此以下凡言無名無說、離識離觀，類如離見也。肇曰：自此以下辯真法義也。夫存眾生則垢真法，若悟法無眾生則其垢自離。眾生自我習著偏重，故先明其無。生曰：自此以下大論法理也。法有二種，眾生空、法空。眾生空、法空理誠不殊，然於惑者取悟事有難易，故分之也。眾生以總會成體，不實之意居然可領，故易也。法以獨立近實之趣多，故難也。今先明眾生空也。法無眾生者，以無眾生為法也。離眾生垢故者，釋之也。言眾生自出著者之情，非理之然也。情不從理，謂之垢也。若得見理，垢情必盡。以離垢驗之，知無眾生也。眾生者眾事會而生，以名宰一之主也。 > \[Kumāra\]jīva says: "'The defilement of sentient beings' is precisely the twenty views of the person. Through false views one grasps at characteristics, but the Dharma ultimately has no characteristics; the principle contradicts the view, hence he speaks of being 'free from' it. The passage from beginning to end clarifies ultimate emptiness through two meanings: the first speaks of freedom from characteristics, and the second speaks of freedom from views. Because confused people say there are characteristics, he clarifies the absence of characteristics through freedom from characteristics. Although the errant produce false views, within dharma and dharma there is no view; hence through freedom from views he clarifies the absence of those characteristics seen by false views. From here on, whenever it says 'no name and no exposition', or 'free from consciousness and free from observation', these are analogous to freedom from views." \[Seng\]zhao says: "From here on, the meaning of the true Dharma is discriminated. To maintain \[the notion of\] a sentient being defiles the true Dharma; if one awakens to the Dharma having no sentient beings, then its defilement is naturally shed. Sentient beings have an especially heavy habitual attachment to a self, so its nonexistence is clarified first." \[Dao\]sheng says: "From here on, the principle of the Dharma is broadly discussed. Dharma is of two kinds: the emptiness of sentient beings and the emptiness of dharmas. The principles of the emptiness of sentient beings and the emptiness of dharmas are truly not different, yet for the confused there is difficulty and ease in gaining awakening, so they are divided. A sentient being is an entity formed by an aggregate assembly, and its unreal nature can naturally be grasped; hence it is easy. Dharmas mostly have the tendency toward independent, proximate reality; hence it is difficult. Now he first clarifies the emptiness of sentient beings. 'The Dharma has no sentient beings' means taking the absence of sentient beings as the Dharma. 'Because it is free from the defilement of sentient beings' explains it. It means that 'sentient being' naturally arises from the emotional inclination of the attached, not from how the principle truly is. When emotional inclination does not accord with principle, it is called 'defilement'. If one attains the vision of principle, defiled emotional inclination will certainly be exhausted. Testing it by freedom from defilement, one knows there are no sentient beings. A sentient being is born from the coming together of many factors, used to designate a master that rules as a single \[entity\]." > — English (machine translation) (machine translation) - [Previous: 2.251](https://indike.org/pramana/in.bauddha.taisho.1775.2.251) - [Next: 2.253](https://indike.org/pramana/in.bauddha.taisho.1775.2.253) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1775.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.2.252) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.2.252](https://indike.org/pramana/in.bauddha.taisho.1775.2.252) · Pramāṇa