釋摩訶衍論 6.15

6.15

已說能所平等門，次說無相現應門。言無相現應門者，自性身體空寂無像，能現諸像。譬如兔角自體空無，善能出生一切角故。謂法身佛唯是一一、唯是寂寂，亦非一一、亦非寂寂，心行處滅、言語道斷，滅滅斷斷，唯阿作阿故。所以者何？諸佛如來唯自自身，無他身故。而諸眾生見聞得益，自心量中獲得利益，法身體中無有關故。如本又亦無有用相可得。何以故？謂諸佛如來唯是法身、智相之身，第一義諦無有世諦境界，離於施作，但隨眾生見聞得益，故說為用故。

Having explained the gate of the equality of the subject and the object, next the gate of manifesting response while devoid of characteristics is explained. The gate of manifesting response while devoid of characteristics means that the body of intrinsic nature is empty, serene, and devoid of images, yet capable of manifesting all images. It is just like the horn of a hare: its own substance is empty and non-existent, yet it is adept at giving rise to all horns. That is, the dharmakāya Buddha is solely single-single, solely serene-serene, and yet not single-single, nor serene-serene; the path of mental activities is extinguished, the path of speech is cut off, extinguished-extinguished and cut off-cut off, solely *a* acting as *a*. Why is this? The Buddhas, the Tathāgatas, are solely their own body and have no other body. When sentient beings see, hear, and obtain benefit, they attain benefit within the measure of their own minds; it has no relation to the substance of the dharmakāya. As the root text says: "Furthermore, no characteristic of function can be apprehended. Why is this? The Buddhas, the Tathāgatas, are solely the dharmakāya, the body characterized by wisdom; the ultimate truth has no realm of conventional truth and is free from contrivance. It is only because sentient beings see, hear, and obtain benefit that it is spoken of as a function."