華嚴經明法品內立三寶章 2.20

2.20

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：此據攝境從心，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《攝論》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，泯茲五說，通然無寄，以為法身。此上單就境智辨。七、通攝五分及悲願等法行功德，無不皆是此法身收，以修生功德必證理故。融攝無礙，如前智說。八、通收報化色相功德，無不皆是此法身收，故《攝論》中三十二相等皆入法身攝，有三義：一、相即如故，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、總前九為一總句，是謂如來無礙自在法身之義。

Second, its essential nature briefly has ten kinds: 1. Relying on the *Buddhabhūmyupadeśa*, it takes only the illuminated tathatā, the pure dharmadhātu, as its nature, while the remaining four wisdoms and the like belong to the saṃbhoga[-kāya] and nirmāṇa[-kāya]. 2. Or it is treated purely in terms of wisdom, as in Asvabhāva's *Mahāyānasaṃgraha[-upanibandhana]*, because it takes stainless, unobstructed wisdom as the dharmakāya, meaning freedom from the two hindrances. The various masters explain: this is termed dharmakāya in terms of subsuming the objective realm into the mind, not that the dharmakāya is wisdom and not principle. Now we explain: Since all dharmas are already identical with tathatā, how much more so this true wisdom—how could it not be tathatā? Since it is already tathatā, why wait to subsume the objective realm? 3. It is both wisdom and objective realm, as the Liang translation of the *Mahāyānasaṃgraha* says: 'Only tathatā and the wisdom of tathatā existing alone are called the dharmakāya.' 4. Objective realm and wisdom are both obliterated, as a sūtra says: 'The Tathāgata's dharmakāya is neither mind nor objective realm.' 5. The above four propositions combine into a single unobstructed dharmakāya; whichever one speaks is acceptable. 6. The above five propositions of the general and the distinct interfuse and cancel each other out, obliterating these five explanations, thoroughly unattached, constituting the dharmakāya. The above is distinguished solely in terms of objective realm and wisdom. 7. It comprehensively subsumes the five aggregates [of the unconditioned] and the virtuous qualities of Dharma practice such as compassion and vows; none are not gathered into this dharmakāya, because qualities generated through cultivation must realize principle. They interfuse and subsume without obstruction, as explained above regarding wisdom. 8. It comprehensively gathers the physical marks and virtuous qualities of the saṃbhoga and nirmāṇa [bodies]; none are not gathered into this dharmakāya, and therefore in the *Mahāyānasaṃgraha* the thirty-two marks and the like are all subsumed into the dharmakāya. There are three meanings: first, because the marks are identical with tathatā, they return to the dharmakāya of principle; second, because they are manifested by wisdom, they belong to the dharmakāya of wisdom; third, their actual characteristics are all qualities of Dharma, and so it is called the dharmakāya. 9. Because it comprehensively subsumes all three realms, sentient beings and the insentient vessel are nothing other than the Buddha; because the one great dharmakāya is endowed with the ten Buddhas, the three bodies and the like are all present within this, being subsumed under the wisdom-fully-enlightened. 10. Uniting the previous nine into one general proposition: this is called the meaning of the Tathāgata's unobstructed, sovereign dharmakāya.