[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) › 2.67 # 維摩經略疏垂裕記 2.67 維摩經略疏垂裕記 2.67 - **Language:** Classical Chinese ### [2.67](https://indike.org/pramana/in.bauddha.taisho.1779.2.67) 二、略歎化他德，二：初、分科。二、隨釋，三：初、歎化他心，二：初、事釋，二：初、釋為護法城，二：初、約教法釋。「經為護」者，通平去二聲，平聲作也，去聲助也。「防非擬敵」者，依教修行則能防三業非、擬魔外敵。二、「又」下，約理境解。一切眾生皆陰入現前，故《般若》談空皆從色起。今家觀法其意皆然，但餘文附託直明諦理。今此釋城，義與陰合，故此明之。達陰即真，故云此法即空，此中道不思議空也。如城中必空，故以空言之。「眾生是王」者，眾生即陰中主宰。「種性具足」者，一心百界，界界三道咸即三德。理體本具、自他不二，名佛種性。 > Second, briefly praising the virtue of transforming others, which has two parts: first, dividing the sections; second, sequentially explaining, which has three parts: first, praising the mind that transforms others, which has two parts: first, phenomenal explanation, which has two parts: first, explaining being a wall for the Dharma fortress, which has two parts: first, explaining with reference to the doctrinal teachings. In "the sūtra says 'being a wall' (wei hu)," wei functions in both level and falling tones: in the level tone it means "to make"; in the falling tone it means "to assist." As for "preventing wrongdoing and warding off enemies": cultivating practice according to the teachings can prevent the wrongs of the three karmas and ward off the enemies of demons and non-Buddhists. Second, from "moreover" below, interpreting with reference to the realm of principle. All sentient beings have the aggregates and sense-fields manifest before them; thus, when the Prajñā texts discuss emptiness, they always begin from form. The contemplative method of our school is entirely of this intent, yet other passages make reliance and directly clarify the principle of the truths. Here, in explaining the fortress, the meaning matches the aggregates, which is why it is clarified here. Comprehending that the aggregates are identical to the true reality, it therefore says that this dharma is identical to emptiness; this is the wondrous emptiness of the middle way. Just as the interior of a fortress must be empty, it is described in terms of emptiness. As for "sentient beings are the king": sentient beings are the masters within the aggregates. As for "endowed with the lineage": within the one mind are the hundred realms, and in every realm the three paths are all identical to the three virtues. The substance of principle is originally endowed, and self and other are non-dual; this is called the Buddha-lineage. > — English (machine translation) (machine translation) - [Previous: 2.66](https://indike.org/pramana/in.bauddha.taisho.1779.2.66) - [Next: 2.68](https://indike.org/pramana/in.bauddha.taisho.1779.2.68) - [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.2.67) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.2.67](https://indike.org/pramana/in.bauddha.taisho.1779.2.67) · Pramāṇa