起信論疏筆削記 18.15

18.15

[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.