[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 2.3 # 維摩經略疏垂裕記 2.3 維摩經略疏垂裕記 2.3 - **Language:** Classical Chinese ### [2.3](https://indike.org/pramana/in.bauddha.taisho.1779.2.3) 二、正釋，二：初、釋佛。「稱名亦爾」者，合云名稱，內德外名俱無量也。二、釋在。「住之異名」者，荊溪云：一切經初二名互用，名異義同，譯人參取。「住布施」等者，以因顯果也。因修施等，果住欲天；餘皆倣此。「二梵」下，色及無色俱離欲染，通名梵住。梵，淨也。「三空」者，即空、無相、無願。亦是生空、法空、平等空也。《楞嚴》翻健相，總攝諸三昧故。「佛所得法」者，荊溪云：佛以無依而為所依，無所依者即常寂光，現三土者皆為利物，住表無住故居此城。世釋佛住，唯用世土，此乃以佛同於世人。今欲通明，故通天梵，況佛所住通天梵等。今謂龍樹通舉四住，別顯後二以釋經文，故論自結云「於四住法中，住聖住、佛住法，憐憫眾生故王舍城住。」他師不曉今家全依《大論》而妄有破斥。 > Second, direct explanation, which has two parts: first, explaining "the Buddha." "Praised names are also like this": it properly should say "fame and name" (yaśas and nāma); both inner virtue and outer name are immeasurable. Second, explaining "was staying at." "Different name for 'abiding'": Jingxi says: At the beginning of all sūtras, these two names are used interchangeably; the names are different but the meaning is the same, so translators chose between them. Regarding "dwelling in giving," etc.: this uses cause to manifest fruit. By cultivating giving and so forth as the cause, as the fruit one dwells in the desire-realm heavens; the rest are all modeled on this. From "Second, the brahma \[abidings\]..." downward: both the form and formless \[realms\] are free from the defilements of desire, and are broadly called brahma abidings. Brahma means pure. "Three emptinesses" refers to emptiness, signlessness, and wishlessness. They are also the emptiness of living beings, the emptiness of dharmas, and equal emptiness. The Śūraṅgama translates it as the "firm/heroic characteristic," because it comprehensively subsumes all samādhis. Regarding "the Dharma attained by the Buddha": Jingxi says: The Buddha takes having no basis as that which is based upon; that which has no basis is the eternally quiescent light. Manifesting the three lands is entirely for benefiting beings; his dwelling expresses non-dwelling, and so he resided in this city. When worldly commentators explain the Buddha's dwelling, they only use the worldly land; this equates the Buddha with worldly people. Wishing now to explain it broadly, it is extended to the devas and brahma realms, let alone the fact that where the Buddha dwells extends to the devas, brahma realms, and beyond. Now I say: Nāgārjuna broadly cites the four abidings, and specifically highlights the latter two to explain the text of the sūtra; thus the treatise itself concludes: "Among the Dharmas of the four abidings, dwelling in the noble abiding and the Buddha abiding, out of compassion for sentient beings he dwelt in the city of Rājagṛha." Other masters, failing to understand that our school relies entirely on the Da zhidu lun, falsely offer refutations. > — English (machine translation) (machine translation) - [Previous: 2.2](https://indike.org/pramana/in.bauddha.taisho.1779.2.2) - [Next: 2.4](https://indike.org/pramana/in.bauddha.taisho.1779.2.4) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1779.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.2.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.2.3](https://indike.org/pramana/in.bauddha.taisho.1779.2.3) · Pramāṇa