中觀論疏 2.29

2.29

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.