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# 維摩經抄 1.32

維摩經抄 1.32

- **Language:** Classical Chinese

### [1.32](https://indike.org/pramana/in.bauddha.taisho.2773.1.32)

經曰。如自觀身實相觀佛亦然　述曰。身實相者即真如也。真如無相。佛身亦然　前際不來（已滅故）後際不去（不生故）今則不住（無前後故）不觀色（有空故）不觀色如（空空故）不觀色性（無定故）色即是空。空即是色。義與此同。已下准釋　非四大起（離能造也）六入無積（六根空也因緣積空也聚無實性也）眼耳鼻舌身心已過（超六入也）維摩真身本無生沒隨形化物不動國來。

> The sūtra says: 'Just as I contemplate the true mark of my own body, so too do I contemplate the Buddha.'  
> The commentary says: The 'true mark of the body' is tathatā. Tathatā is markless; the Buddha's body is also like this.  
> It does not come from the prior limit (because it is already ceased); it does not go to the subsequent limit (because it is unproduced); in the present it does not abide (because there is no before or after). One does not contemplate form (because existence is empty); one does not contemplate the suchness of form (because emptiness is empty); one does not contemplate the nature of form (because it has no fixed nature). 'Form is emptiness; emptiness is form'—the meaning is the same as this. The subsequent passages are to be explained accordingly.  
> It does not arise from the four great elements (transcending the productive causes). The six sense entrances have no accumulation (the six sense faculties are empty; dependent origination accumulates emptiness; their aggregation has no real nature). Eye, ear, nose, tongue, body, and mind are surpassed (transcending the six sense entrances). Vimalakīrti's true body originally has no arising or passing away; conforming to forms to transform beings, he came from the land of Abhirati.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2773~en-mt.1.32) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2773.1.32](https://indike.org/pramana/in.bauddha.taisho.2773.1.32) · Pramāṇa
