辯正論 6.79

6.79

內喻曰。聖人相質無常隨方顯妙。是以蛇軀龍首之聖。道穆於上皇。雙瞳四乳之君。德昭於中古。周公反握。猶騏驥之一毛。禹耳齊肩。乃崑山之片玉。非所類也（前釋疑後歎正）夫法身等於如如。無方理絕稱謂。化體由乎應物。妙質可涉名言。故有白毫紺睫之暉。果脣花目之麗。萬字千輻之相。日輪月彩之殊。非色妙色之容。離相具相之體。薄拘有而不具。輪王具而不明。

The Buddhist response says: The physical marks of sages are not fixed; they manifest wonders according to the region. Thus sages with serpent bodies and dragon heads had their Dao honored in supreme antiquity; rulers with double pupils and four breasts had their virtue made manifest in the middle ages. The Duke of Zhou's inverted grasp was merely a single hair on a fine steed; Yu's ears being level with his shoulders were just a piece of jade from Mount Kunlun—they cannot be compared. (First resolving doubts, then praising the correct.) The dharmakāya is identical with suchness; it has no fixed spatial location and its principle is beyond names and words. The transformation body arises from responding to beings; its marvelous form can be described in names and speech. Hence there are the radiance of the white ūrṇā and dark-blue eyelashes, the beauty of lips like the bimba fruit and eyes like lotus petals, the marks of the svastika and the thousand-spoked wheel, and the distinction of the solar orb and lunar brilliance. It is a form of non-matter yet marvelous matter, a body divorced from signs yet endowed with all signs. Bhakula possessed some but not in full; a wheel-turning king possesses them fully, yet they are not luminous.