宗鏡錄 89.4

89.4

又古德問。夫法身者。法是軌持義。軌謂軌則。令物生解。即法身。能令三根本智而生解故。持謂任持。不捨自性。謂持法身凝然之體。不捨無為之自體故。且如根本智。正證如時。不作如解。能所冥合一體。如日光與虛空合。不分彼此。是無分別。如何得明軌解。若有軌解義。即有分別。若有分別。即與後得智何別。

Furthermore, an ancient master asked: "As for the dharmakāya, 'dharma' means holding and serving as a model (gui chi). 'Model' (gui) means providing a norm so as to give rise to understanding in beings; that is, the dharmakāya can cause understanding to arise in the fundamental wisdom (mūlajñāna). 'Holding' (chi) means maintaining without relinquishing its own nature; that is, maintaining the immutable substance of the dharmakāya without relinquishing the unconditioned self-substance. Now, when the fundamental wisdom directly realizes suchness, it does not form an understanding of 'suchness'; the subjective [cognizer] and objective [realized] subtly merge into one substance, like sunlight merging with space, without distinguishing this from that. This is non-conceptual (nirvikalpa). How can one explain it as 'modeling understanding'? If it has the meaning of modeling understanding, then there is conceptualization (vikalpa); and if there is conceptualization, how does it differ from the subsequent wisdom (pṛṣṭhalabdhajñāna)?"