廣弘明集 21.43

21.43

靈味寺靜安諮曰。未審法身垂應以不。令旨答曰。法身無應。又諮。本以應化故稱法身。若無應化何謂法身。令旨答。本以軌則之體名為法身。應化之談非今所執。又諮。若無應化云何可軌。既為物軌豈無應化。令旨答。眾生注仰蒙益。故云能為軌。化緣已畢何所應化。又諮。若能益眾生便成應化。若無應化何以益物。令旨答。能生注仰軌則自成。何勞至人俯應塵俗。又諮。既生注仰豈無應化。若無應化注仰何益。令旨答。正由世尊至極神妙特深。但令注仰自然蒙祐。若應而後益。何謂至神。不應而益。故成窮美。若必令實應與菩薩豈殊。

Jing'an of Lingwei Temple inquired, saying: "I do not know whether the Dharma-body manifests responsive [forms] or not?" The directive responded, saying: "The Dharma-body has no response." He also inquired: "Originally, it was on account of response and transformation that it was called the Dharma-body. If there is no response and transformation, how can it be called the Dharma-body?" The directive answered: "Originally, it was named the Dharma-body on account of being a substance that serves as a model. The discussion of response and transformation is not what is currently maintained." He also inquired: "If there is no response and transformation, how can it serve as a model? Since it serves as a model for beings, how could there be no response and transformation?" The directive answered: "Sentient beings look up with reverent reliance and receive benefit; therefore, it is said to be able to serve as a model. Once the conditions for transformation have ended, what response and transformation could there be?" He also inquired: "If it can benefit sentient beings, that constitutes response and transformation. If there is no response and transformation, how can it benefit beings?" The directive answered: "When it can generate reverent reliance, the model is naturally accomplished. Why should the Utmost Person labor to condescend and respond to the defiled world?" He also inquired: "Once reverent reliance is generated, how could there be no response and transformation? If there is no response and transformation, what benefit is reverent reliance?" The directive answered: "Precisely because the World-Honoured One's utmost, consummate spiritual mystery is uniquely profound, if one merely looks up with reverent reliance, one naturally receives protection and blessing. If one responds first and benefits afterward, how could that be called the utmost spirit? Benefiting without responding is therefore the ultimate perfection. If one necessarily requires an actual response, how would it differ from a bodhisattva?"