起信論疏筆削記 18.15

18.15

論　法身不現下，疏文三：今初，約本論以通能現。然據義合云報化不現，而言法身不現者，以約本說故。如言鏡不現者，謂不現像也。此同《圓覺》云：由寂靜故，十方世界諸如來心於中顯現。心即法身，皆是據本說也。又應化亦名法身，《本業經》云：法身二種，一法性法身、二應化法身。謂第一諦法流水中，從實性生智，故實智為法身，法名曰自體，集藏名身。一切眾生善根感此實智法身，故能現應無量法身，所謂十種身等。

[Treatise:] "The dharmakāya does not manifest..." and below: the commentary text has three parts. First, relying on the root treatise to resolve how it can manifest. In terms of meaning, it properly should have said that the reward and transformation [bodies] do not manifest, yet it says the dharmakāya does not manifest because it speaks in terms of the fundamental basis. It is like saying "the mirror does not manifest," which means it does not manifest images. This agrees with the Yuanjue jing, which states: "Because of stillness, the minds of all Tathāgatas in the worlds of the ten directions become apparent within it." The mind is indeed the dharmakāya; both speak according to the fundamental basis. Furthermore, response and transformation bodies are also called dharmakāya. The Benye jing says: "There are two kinds of dharmakāya: first, the dharmatā-dharmakāya; second, the response-transformation dharmakāya." That is to say, within the flowing waters of the primary truth of the Dharma, wisdom is born from real nature, and therefore real wisdom is the dharmakāya. "Dharma" is named self-nature, and "body" (kāya) is named collection and repository. Because all sentient beings' roots of goodness resonate with this real-wisdom dharmakāya, it can manifest and respond as immeasurable dharmakāyas, namely the ten kinds of bodies and so forth.