廣弘明集 21.42

21.42

靈根寺慧令諮曰。未審為以極智名曰法身。為以絕相故曰法身。令旨答曰。無名無相是集藏法身。圓極智慧是實智法身。又諮。無名無相則無身不身。既有法身何謂無相。令旨答。正以無相故曰法身。又諮。若以無相故曰法身。則智慧名相非復法身。令旨答。既是無相智慧豈非法身。又諮。如其有身何名無相。若是無相何得有身。令旨答。於無名相假說法身。又諮。若假說法身正在名相。云何直指無相而謂法身。令旨答。既於無相假立名相。豈得異此無相而說法身。

Huiling of Lingen Temple inquired, saying: "I do not know whether it is called the Dharma-body on account of supreme wisdom, or called the Dharma-body on account of transcending marks?" The directive responded, saying: "Being without name and without mark is the storehouse Dharma-body. Perfected, ultimate wisdom is the real wisdom Dharma-body." He also inquired: "If it is without name and without mark, then there is neither body nor non-body. Since there is a Dharma-body, how can it be called formless?" The directive answered: "Precisely because it is formless, it is called the Dharma-body." He also inquired: "If it is called the Dharma-body because it is formless, then the name and mark of 'wisdom' is no longer the Dharma-body." The directive answered: "Since it is formless, how could wisdom not be the Dharma-body?" He also inquired: "If it has a body, how can it be called formless? If it is formless, how can it have a body?" The directive answered: "With respect to what is without name and mark, the Dharma-body is provisionally spoken of." He also inquired: "If provisionally speaking of the Dharma-body resides precisely in names and marks, why directly point to formlessness and call it the Dharma-body?" The directive answered: "Since names and marks are provisionally established upon formlessness, how could one speak of the Dharma-body apart from this formlessness?"