注維摩詰經 2.190

2.190

[Seng]zhao says: The sūtras say that the dharmakāya is the body of empty space. Unborn, there is nothing it does not give birth to; formless, there is no form it does not take. It transcends the beyond of the three realms and cuts off the realm of the conceptual mind. It is not encompassed by aggregates or sense-entrances, nor can praise reach it. Cold and heat cannot trouble it; saṃsāra cannot alter its substance. Thus, as an entity, it is subtly marvelous and formless, so it cannot be deemed existent; yet it responds fully to the myriad forms, so it cannot be deemed non-existent. Encompassing the eight extremities, it cannot be deemed small; penetrating finely where there is no crevice, it cannot be deemed large. Therefore it can enter life and enter death, penetrating thoroughly throughout boundless transformations, manifesting in diverse lands, and responding to endless requests. This is beyond what the two vehicles can conceive, beyond what those bound to one rebirth can behold—how much less can ordinary people without vision dare direct their minds to it? I merely rely on the true words of the sūtras to roughly indicate its profound summit. Thus the dharmakāya manifests as a deva among devas and as a human among humans; how could one abandon the sixteen-foot [manifestation] nearby and seek the dharmakāya afar?
[Dao]sheng says: The body of the Buddha is the sixteen-foot body. The sixteen-foot body issues from the dharmakāya. Because it is named after what it issues from, it is said to be 'the dharmakāya.' 'Dharma' means the absence of any non-dharma. The absence of any non-dharma is the markless reality. 'Body' is the embodiment of this meaning. The dharmakāya is real, while the sixteen-foot form is an expedient provisionality; how is this clarified? One who is enlightened to the Dharma has put an eternal end to dogmatic attachments and delusions, and even faint traces [thereof] are eliminated; it subtly transcends the beyond of the three realms, and its principle merges darkly with the realm of formlessness. Since form is already absent, it can take on all forms; since the three realms are cut off, it can pervade all realms. That it takes on all forms means it simply responds to spiritual resonance; the Buddha engages in no conditioned action. As for the size of the form and the length of the lifespan, these are all shadow-traces shown to receive sentient beings, not the Buddha's reality. If sentient beings have no resonance, it does not appear. It is not that the Buddha does not wish to receive them; sentient beings do not evoke it, and thus it naturally ceases. That it would appear without being evoked is impossible. It is like the sun hanging in the sky with its reflections in various vessels: the myriad reflections and myriad forms are all taken in by the vessels; does the sun create them? If a vessel lacks water, the reflection does not appear. It is not that it does not wish to appear; the vessel does not receive it, and thus it naturally ceases. Thus the sixteen-foot and the eight-foot forms are both the Buddha in the mind-water of sentient beings. The Buddha is constantly formless; how could there be two? Formerly, all the afflictions stemmed from having a body, which is why he leads them to delight in the Buddha's body. Yet the Buddha's traces of the Path also participate in existence; though there is a distinction between refined and coarse, with respect to impermanence there should be no difference. To command delight in it, one must clarify its intent. Having stated that it is the dharmakāya, it does not merely make them understand the absence of bodily troubles, but is the means used to sever the illnesses of all sentient beings. This also guides them to delight in the Dharma; the practice of delighting in the Dharma conforms to the Dharma, and thus those who practice the Dharma attain the Buddha's body.