法華玄論 9.22

9.22

答：有無之言既是佛說，理無違背。初明有者據佛迹身，後明無者就法身也。又前明有者示同凡夫二乘，故明此身從業報起，故有舍利。後明無者不同凡夫二乘，明如來之身是幻化身，非實業報生，無身骨也。又《大經》云「吾今此身即是法身，非是血肉之所成立。」若不二而二，故開二身，法身無舍利，應身有舍利。二而不二，即此身名為法身，故無舍利也。

Answer: Since both the words of existence and non-existence were spoken by the Buddha, in principle there is no contradiction. The former, clarifying existence, is based on the Buddha's trace-body; the latter, clarifying non-existence, pertains to the dharmakāya. Furthermore, the former, clarifying existence, displays identity with ordinary beings and the two vehicles, and therefore clarifies that this body arises from karmic retribution, hence there are relics. The latter, clarifying non-existence, differentiates him from ordinary beings and the two vehicles, clarifying that the Tathāgata's body is an illusory transformation-body, not born of actual karmic retribution, having no bodily bones. Moreover, the Mahāparinirvāṇa-sūtra says: "My present body is precisely the dharmakāya; it is not constituted of blood and flesh." If one takes non-duality as duality, two bodies are opened: the dharmakāya has no relics, while the responsive body has relics. If one takes duality as non-duality, this very body is called the dharmakāya, and therefore has no relics.