廣弘明集 21.40

21.40

莊嚴寺僧旻諮曰。未審法身絕相。智不能知。絕相絕知。何得猶有身稱。令旨答曰。無名無相曾有何身。假名相說故曰法身。又諮。亦應假名相說是智所照。何得不可以智知。不可以識識。令旨答。亦得寄名慧眼所見。又諮。若慧眼能見。則可以智知。若智不能知。則慧眼無見。令旨答。慧眼無見。亦無法可見。又諮。若云無見有何法身。令旨答。理絕聞見實無法身。又諮。若無法身則無正覺。正覺既有。法身豈無。令旨答。恒是寄言故有正覺。正覺既在寄言。法身何得定有。

Sengmin of Zhuangyan Temple inquired, saying: "I do not know: the Dharma-body transcends marks, and wisdom cannot know it; transcending marks and transcending knowledge, how can it still have the designation of 'body'?" The directive responded, saying: "Without name and without mark, what body was there ever? Provisionally named and marked in speech, it is therefore called the Dharma-body." He also inquired: "It should likewise follow that provisional names and marks speak of what is illuminated by wisdom. How can it be that it cannot be known by wisdom, nor cognized by consciousness?" The directive answered: "It may also be provisionally designated as what the wisdom eye sees." He also inquired: "If the wisdom eye can see it, then it can be known by wisdom. If wisdom cannot know it, then the wisdom eye has no seeing." The directive answered: "The wisdom eye has no seeing, nor is there any dharma that can be seen." He also inquired: "If you say there is no seeing, what Dharma-body is there?" The directive answered: "The principle transcends hearing and seeing; in truth there is no Dharma-body." He also inquired: "If there is no Dharma-body, then there is no correct awakening. Since correct awakening exists, how could the Dharma-body be non-existent?" The directive answered: "It is constantly through borrowed words that there is correct awakening. Since correct awakening depends on borrowed words, how could the Dharma-body definitely exist?"