成唯識論演祕 7.731

7.731

顯不能起貪、恚等也。故《疏》依此不起貪等，云應木石以之為難，不難木石中之實性，實性亦是真如體故。有義云：然《疏》說法身轉依真如，順生無漏四智功德。有情身中當能順生故，亦得說具恒沙德。木石之性非現不順，當亦無有順生義故。又應正說木石之性即佛法身，法身真如體圓遍故。

It shows that it cannot give rise to greed, hatred, and so forth. Therefore, relying on this inability to give rise to greed and so forth, the Commentary states that wood and stone should be used to raise an objection, not objecting to the real nature within wood and stone, because the real nature is also the substance of suchness (tathatā). An opinion states: However, the Commentary says that the dharmakāya is the fundamental transformation (āśrayaparivṛtti) of suchness, which accords with and gives rise to the uncontaminated merits of the four gnoses. Since in the bodies of sentient beings it can accord with and give rise to them in the future, it can also be said to possess merits as numerous as the sands of the Ganges. The nature of wood and stone is neither manifest nor compliant, and in the future will also have no sense of according with and giving rise to them. Furthermore, one should correctly say that the nature of wood and stone is itself the Buddha's dharmakāya, because the substance of the dharmakāya as suchness is consummate and all-pervading.