大乘法苑義林章 7.7

7.7

Or they are explained as two. The third [fascicle] of the Ratnagotravibhāga says: 'There are two kinds of dharmakāya: first, the body of the tranquil dharmadhātu; second, the body of the cause for attaining that, namely preaching the Dharma because of its vasanās. The first is coarse, and the second is subtle. Because, relying on the dharmadhātu, one preaches the profound and esoteric Dharma for the bodhisattvas, expounding it on the basis of paramārtha-satya, it is called subtle. If one expounds various differences such as sūtras and geyas on the basis of saṃvṛti-satya, it is called coarse. All rely on the dharmakāya, and because of this preaching, one will attain the dharmakāya. Since it is the cause of the dharmakāya, it is also called dharmakāya; that is, the functions arising from the other two bodies.' This agrees with what the Cheng weishi [lun] says: 'In the Great Sage it is called the dharmakāya.' The Buddhabhūmy-upadeśa also says: 'First, the birth body (jātikāya); second, the dharmakāya. The svabhāva-[kāya] and the real saṃbhoga-[kāya] are both called dharmakāya, because they are real virtues, because they are the basis upon which all virtuous qualities rely, and because they are assembled from all virtuous qualities. The other-enjoyment [body] and the transformation body are both called the birth body, because they manifest receiving birth according to what is suitable for sentient beings.' That treatise also says: 'First, the conventional Buddha, namely the transformation body; second, the ultimate Buddha, namely the dharma and saṃbhoga bodies. The former manifests coarse marks according to inferior minds. The latter either manifests subtle marks or is the real substance according to superior minds.' Vasubandhu's Prajñāpāramitopadeśa says: 'First, the true Buddha; second, the non-true Buddha. The first is the dharmakāya; the latter is the remaining two bodies, because the root and branches differ.' The Saṃdhinirmocana-sūtra and Yogācārabhūmi fascicle 78 also speak of two: first, the dharmakāya; second, the vimuktikāya. Mañjuśrī addressed [the Buddha], saying: 'World-Honoured One! Is the transformation of the basis attained by śrāvakas and pratyekabuddhas called dharmakāya?' 'Good son! It is not called dharmakāya; it is called vimuktikāya. Because of the vimuktikāya, those two vehicles are said to be equal to the Buddha. Because of the dharmakāya, it is said that there is a difference.' This states that bodhi and nirvāṇa, the two fruits of the transformation of the basis of the two vehicles, are both called vimuktikāya because they are free from the bond of the kleśa-hindrance. Bodhi and nirvāṇa, the two fruits of the transformation of the basis attained by the Tathāgata, are together called dharmakāya because they are the superior basis of immeasurable virtues. The Cheng weishi [lun] says: 'The blissful vimuktikāya; in the Great Sage it is called dharma.'