[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) › [維摩經義記卷第四](https://indike.org/pramana/in.bauddha.taisho.2769) › 4.59 # 維摩經義記卷第四 4.59 維摩經義記卷第四 4.59 - **Language:** Classical Chinese ### [4.59](https://indike.org/pramana/in.bauddha.taisho.2769.4.59) 就此品中有兩段明義。初明應身體空。後明法身出百非之表。別出淨名生處應有見如來身品。文句小故寄他品明。不別立品目。若爾釋迦無動等是如來。何故阿閦得於品名而不去法身品者。但此經宗旨原為維摩。今欲顯淨名生處故存品名。阿者言無。閦之言動。下現無動佛教。云見阿閦佛品也。初明丈六體空。後辨真極法身。此即除惑情二種執患。由上淨名云何共見佛將諸大眾禮事如來。時情便謂有定佛可見。今明丈六性空。以遣時情執有之患。又由時眾不違法身。執應為至極真身。今明法身妙體出過百非之表。去其執應之患。時人便謂釋迦可爾。他方諸佛何必同然。辨明妙喜世界無動如來法身亦是百非之表故能處淨而入穢。不可作淨穢住取故現妙喜世界無動如來。 > In this chapter, the meaning is explained in two sections. First, it clarifies that the response body is empty in essence. Later, it clarifies that the dharmakāya transcends the hundred negations. To separately reveal the birthplace of Vimalakīrti, there should have been a chapter on seeing the Tathāgata's body; because the passages are brief, it was attached to another chapter for explanation without establishing a separate chapter title. If so, Śākyamuni, Akṣobhya, and others are all Tathāgatas; why does Akṣobhya obtain the chapter title instead of calling it the "Chapter on the Dharmakāya"? It is simply because the primary aim of this sūtra is fundamentally for Vimalakīrti. Now, wishing to reveal Vimalakīrti's birthplace, this chapter title is retained. "A-" means non-; "-kṣobhya" means moving. Below, the teaching of Akṣobhya is manifested, hence it is called the "Chapter on Seeing Akṣobhya Buddha." First, it clarifies that the sixteen-foot body is empty in essence; later, it distinguishes the ultimate, true dharmakāya. This eliminates two kinds of clinging afflictions born of delusion: because Vimalakīrti said above, "Why do we not together see the Buddha?" and took the great assembly to pay homage to and serve the Tathāgata, the sentiment of the time assumed that there was a determinate Buddha that could be seen. Now, clarifying that the sixteen-foot body is empty of self-nature dispels the affliction of the contemporary mindset that clung to being. Moreover, because the assembly of the time did not understand the dharmakāya, they clung to the response body as the ultimate true body. Now, clarifying that the subtle essence of the dharmakāya transcends the hundred negations removes their affliction of clinging to the response body. People of that time then assumed: "Śākyamuni may be so, but must the buddhas of other directions necessarily be the same?" Thus it distinguishes and clarifies that the dharmakāya of Akṣobhya Tathāgata in the world of Abhirati also transcends the hundred negations, and therefore he can dwell in purity yet enter impurity; one must not establish an abiding attachment to purity or impurity, hence the manifestation of Akṣobhya Tathāgata of the world of Abhirati. > — English (machine translation) (machine translation) - [Previous: 4.58](https://indike.org/pramana/in.bauddha.taisho.2769.4.58) - [Next: 4.60](https://indike.org/pramana/in.bauddha.taisho.2769.4.60) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2769.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2769~en-mt.4.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.59](https://indike.org/pramana/in.bauddha.taisho.2769.4.59) · Pramāṇa