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# 法華玄論 9.24

法華玄論 9.24

- **Language:** Classical Chinese

### [9.24](https://indike.org/pramana/in.bauddha.taisho.1720.9.24)

答：以此問二身義者，難可會通。今所明者，以四義通之。一者明如來身者即是中道，非念念滅，故非無常；亦非常住，故非是常。非常非無常，即中道身也。又非常故不同虛空，下云「常法無知猶如虛空」，如來有知，是故非常。非念念滅，不同有為，故如來身非為無為也。又同眾生故非是常住，異眾生故非念念滅，故如來之身不可思議也。又存不為有故非常住，亡不為無故非念念滅，故如來之身非有非無也。

> Answer: If one uses this to inquire into the meaning of the two bodies, reconciliation is difficult. What is now clarified reconciles it through four meanings: First, it clarifies that the Tathāgata's body is precisely the middle way: not perishing moment by moment, it is therefore not impermanent; also not eternally abiding, it is therefore not eternal. Being neither eternal nor impermanent, it is precisely the body of the middle way. Furthermore, being not eternal, it is not like empty space—as stated below, "eternal dharmas are devoid of consciousness, like empty space"; since the Tathāgata has consciousness, he is therefore not eternal. Not perishing moment by moment, it is not like conditioned dharmas; hence the Tathāgata's body is neither conditioned nor unconditioned. Furthermore, being identical to sentient beings, it is not eternally abiding; being distinct from sentient beings, it does not perish moment by moment; hence the Tathāgata's body is inconceivable. Furthermore, remaining present is not regarded as existence, so it is not eternally abiding; passing away is not regarded as non-existence, so it does not perish moment by moment; hence the Tathāgata's body is neither existent nor non-existent.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1720~en-mt.9.24) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1720.9.24](https://indike.org/pramana/in.bauddha.taisho.1720.9.24) · Pramāṇa
