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# 維摩經略疏 9.66

維摩經略疏 9.66

- **Language:** Classical Chinese

### [9.66](https://indike.org/pramana/in.bauddha.taisho.1778.9.66)

「法自在」者，明此菩薩於三諦之法而得自在。如上云，體無疾故手足自在則身自在。今此亦爾，於中道理不生愛見，則權實二用自在，故慧亦無縛體用自在，仍此為名。「生滅為二」者，生死涅槃相對為二。若見一切眾生即涅槃相、不可復滅，諸法從本來常自寂滅相，豈得有生；既其無生，何處論滅？無生無滅兩邊俱泯，無復有二，因悟中道。見理之時稱之為門。若不悟者，皆是隨情，非是門也。

> 'Dharmavāśavartin' clarifies that this bodhisattva has attained autonomy in the dharma of the three truths. As said above, because the body has no illness, the hands and feet are autonomous and thus the body is autonomous. Here it is also like this: toward the principle of the Middle Way, neither craving nor views arise, and thus the dual functions of provisional and ultimate are autonomous; therefore wisdom is also unhindered, autonomous in essence and function, and he takes his name accordingly.  
> 'Arising and ceasing are dual': birth-and-death and nirvāṇa stand opposed as dual. If one sees that all sentient beings are themselves the mark of nirvāṇa and cannot be extinguished again, and that all dharmas from the beginning are constantly of the mark of quiescent extinction, how could there be arising? Since there is no arising, where is there ceasing to speak of? When neither arising nor ceasing are both eliminated at both extremes, there is no longer duality; based on this, one awakens to the Middle Way. The time of seeing the principle is termed the 'gate.' If one does not awaken, it is all according to delusion and is not a gate.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.9.66) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1778.9.66](https://indike.org/pramana/in.bauddha.taisho.1778.9.66) · Pramāṇa
