華嚴經明法品內立三寶章 2.20

2.20

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.