大乘起信論義記別記 1.51

1.51

第二十九、法身義，四門分別。初、釋名者，法是軌持義，身是依止義；即法為身，亦名自性身。二、體性者，略有十種：一、依《佛地論》，唯以所照真如清淨法界為性，餘四智等，並屬報化。二、或唯約智，如無性《攝論》「以無垢無罣礙智為法身故。」謂離二障。諸德釋云：此約攝境從心，名為法身；匪為法身是智非理。今釋一切諸法尚即真如，況此真智而不如耶？既即是如，何待攝境？三、亦智亦境，如梁《論》云「唯如如及如如智獨存，名為法身。」四、境智雙泯，經云「如來法身非心非境。」五、此上四句，合為一無礙法身，隨說皆得。六、此上總別五句，相融形奪、泯並五說、逍然無寄，以為法身。此上單就境智辨也。七、通攝五分及悲願等諸行功德，無不皆是此身收，以修生功德必證理故。融攝無礙，如前智說。八、通收報化色身相好功德，無不皆是此法身收。故《攝論》中，三十二相等，皆入法身攝。釋有三義：一、相則如故，歸理法身。二、智所現故，屬智法身。三、當相並是功德法故，名為法身。九、通攝一切三世間故，眾生及器無非佛故，一大法身具十佛故，三身等並在此中智正覺攝故。十、總攝前九為總句，是謂如來無礙自在法身之義。三生因者有四：一者、了因，照現本有真如法故。二者、生因，生成修起勝功德故。三者、生了無礙因，生了相即，二果不殊故。四、總此勝德為所依因，即機現用為所成果。四業用者，亦有四：一、此理法身與諸觀智為所開覺，經云「法身說法授與義故。」二、依此以起報化利生勝業用故。三、或化樹形等密攝化故。四、遍諸眾生道毛端等處，熏熏自在無礙業用也。

Twenty-ninth: The meaning of the dharmakāya is distinguished in four gates. First, explaining the name: dharma has the meaning of 'holding to a model' (norm); kāya has the meaning of 'support' (basis). Dharma itself is the kāya; it is also called the svabhāvakāya. Second, its essence: briefly, there are ten kinds. 1. According to the Buddhabhūmi-śāstra, it has as its essence solely the pure dharmadhātu of tathatā that is illuminated; the remaining four wisdoms and so forth all belong to the saṃbhoga[-kāya] and nirmāṇa[-kāya]. 2. Or, it is considered solely in terms of wisdom, as in Asvabhāva's Commentary on the Mahāyānasaṃgraha: 'Because unstained, unobstructed wisdom is the dharmakāya,' referring to freedom from the two hindrances. Various virtuous masters explain: this is spoken in terms of subsuming the objective sphere into the mind, which is termed the dharmakāya; it is not that the dharmakāya is wisdom and not the principle. Now, I explain: if all dharmas are already tathatā, how much more so this true wisdom—would it not be tathatā? Since it is already tathatā, why wait to subsume the objective sphere? 3. It is both wisdom and objective sphere, as the Liang translation of the [Mahāyāna]saṃgraha says: 'Only yathābhūta (tathatā) and the wisdom of yathābhūta solitary remain, which is termed the dharmakāya.' 4. Both the objective sphere and wisdom are obliterated, as a sūtra says: 'The Tathāgata's dharmakāya is neither mind nor objective sphere.' 5. The above four propositions are combined into one unobstructed dharmakāya, and whichever is stated, all are permissible. 6. The above general and particular five propositions interpenetrate and mutually eclipse, obliterating all five statements simultaneously, detached and without resting place—this is taken as the dharmakāya. The above distinguish it solely with respect to objective sphere and wisdom. 7. It universally subsumes the five divisions [of the dharmakāya] and the merits of all practices such as compassion and vows—none of which are not encompassed by this kāya, because merits generated through cultivation must realize the principle. Their harmonious subsumption is unobstructed, as explained above regarding wisdom. 8. It universally gathers the merits of the physical forms, marks, and signs of the saṃbhoga[-kāya] and nirmāṇa[-kāya]—none of which are not gathered by this dharmakāya. Therefore, in the Mahāyānasaṃgraha, the thirty-two marks and so forth are all subsumed under the dharmakāya. Its explanation has three meanings: (1) Because the marks are tathatā, they return to the dharmakāya of principle. (2) Because they are manifested by wisdom, they belong to the dharmakāya of wisdom. (3) Because the marks themselves are dharmas of merit, they are named dharmakāya. 9. Because it universally subsumes all three realms, neither sentient beings nor the vessel-world are anything other than the Buddha; because the one great dharmakāya possesses the ten Buddhas; and because the three bodies and so forth are all subsumed herein under the wisdom of correct enlightenment. 10. The preceding nine are universally subsumed into a comprehensive proposition: this is the meaning of the Tathāgata's unobstructed, sovereign dharmakāya. Third, the generative causes are four: 1. The revelatory cause (jñāpaka-hetu), because it illuminates and manifests the originally existing dharma of tathatā. 2. The productive cause (kāraka-hetu), because it generates and brings forth through cultivation superior merits. 3. The cause of unobstructed production and revelation, because production and revelation are identical, and the two fruits do not differ. 4. Totaling these superior merits as the underlying cause, and the functions manifested in response to capacities as the resulting fruit. Fourth, karmic functions also have four: 1. This dharmakāya of principle serves as that which awakens the various contemplative wisdoms, as a sūtra says: 'Because the dharmakāya preaches the Dharma and confers meaning.' 2. Based upon this, the superior karmic functions of the saṃbhoga[-kāya] and nirmāṇa[-kāya] that benefit sentient beings are initiated. 3. Or, manifesting as tree forms and so forth, it secretly gathers and transforms them. 4. Pervading the paths of sentient beings, the tips of hairs, and other places, it is the sovereign, unobstructed karmic function that perfumes continually.