[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) › [中觀論疏](https://indike.org/pramana/in.bauddha.taisho.1824) › 2.29 # 中觀論疏 2.29 中觀論疏 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1824.2.29) 八者八不即是如來真應二身。《大經》云「中道之法名之為佛」。故八不明中道，即是明佛義也。以了悟生滅無生滅名為迹本，故佛真法身猶如虛空；悟無生滅生滅即是本迹，故應物現形如水中月。勿作真應二解，即生滅宛然如虛空，雖如虛空而生滅宛然。問：見佛法身不生滅，見己身生滅，即成眾生佛二見，云何得道耶？答既見佛身不生，即見己身本來不生，故即是法身。故《淨名》云「觀身實相，觀佛亦然。」既悟己身生滅無生滅，名為法身；即悟己身無生滅生滅，名為應身。故《無量義經》云「無相之相有相身，眾生身相相亦然。」既見己身具真應二身，即見十方諸佛真應二身。問：此乃是高位所行，下凡云何能學？答：從初發心之人即習此觀，所以云「發心畢竟二無別」，初發心之人即是佛也。 > Eighth, the eight negations are the Tathāgata's two bodies: the true and the responsive. The Great Sūtra states: "The Dharma of the middle way is called the Buddha." Therefore, the eight negations clarifying the middle way is precisely clarifying the meaning of the Buddha. Realizing that arising and ceasing are without arising and ceasing is termed the root of traces; hence the Buddha's true Dharmakāya is like empty space. Awakening to the unarising and unceasing as arising and ceasing is the trace of the root; hence responding to beings and manifesting forms is like the moon in the water. Do not form a dual understanding of the true and responsive: arising and ceasing are distinctly apparent like empty space, and although like empty space, arising and ceasing are distinctly apparent. Question: If one sees the Buddha's Dharmakāya as neither arising nor ceasing, and sees one's own body as arising and ceasing, this constitutes the two views of sentient beings and Buddha; how can one attain the Path? Answer: Since one sees that the Buddha's body is unarisen, one sees that one's own body is originally unarisen; therefore it is itself the Dharmakāya. Thus the Vimalakīrti-nirdeśa states: "Contemplating the real mark of the body, one contemplates the Buddha likewise." Once one realizes that the arising and ceasing of one's own body is without arising and ceasing, this is called the Dharmakāya; once one realizes that the non-arising and non-ceasing of one's own body is arising and ceasing, this is called the responsive body. Hence the Anantanirdeśa-sūtra states: "The sign of signlessness has a signed body, and the bodily characteristics of sentient beings are also like this." Once one sees that one's own body is endowed with the two bodies—the true and responsive—one sees that the Buddhas of the ten directions are endowed with the two bodies—the true and responsive. Question: This is practiced by those in high stages; how can ordinary persons below practice it? Answer: From the very initial arousal of the aspiration, one practices this contemplation; therefore it is said: "Initial arousal of aspiration and ultimate \[realization\] are not different"; a person of initial arousal of aspiration is himself a Buddha. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1824.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1824.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1824.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1824~en-mt.2.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1824.2.29](https://indike.org/pramana/in.bauddha.taisho.1824.2.29) · Pramāṇa