宗鏡錄 89.3

89.3

Answer: In terms of function they are divided into three, but their substance is always one. The Vijñaptimātratāsiddhiśāstra states: 'Such a dharmakāya has three distinct aspects. First, the self-nature body: namely, the true, pure dharmadhātu of all tathāgatas, the equal support of enjoyment and transformation; free from characteristics and tranquil, it cuts off all proliferation, endowed with boundless, true, and permanent merits; it is the equal real nature of all dharmas. This self-nature is also called the dharmakāya, because it is that on which dharmas of great merit rely. Second, the enjoyment body: this has two kinds. First, self-enjoyment: namely, all tathāgatas cultivate and accumulate immeasurable provisions of merit and wisdom, bringing forth boundless real merits, as well as an extremely perfect, pure, permanent, and pervasive physical body, serene in continuity, constantly enjoying for oneself the vast joy of the Dharma to the exhausted limits of the future. Second, other-enjoyment: namely, all tathāgatas, by means of the wisdom of equality, manifest a subtle, wondrous body of pure merits, dwelling in a purely clean land, manifesting great supernormal powers, turning the wheel of the correct Dharma, and resolving the nets of doubts for assemblies of bodhisattvas abiding in the ten stages, causing them to enjoy the Dharma joy of the Great Vehicle. Third, the transformation body: namely, all tathāgatas, by means of the wisdom of accomplishing actions, transform and manifest immeasurable transformation bodies according to types [of beings], dwelling in pure and defiled lands, manifesting supernormal powers and teaching the Dharma for assemblies of bodhisattvas who have not yet ascended the stages, two-vehicle followers, and ordinary beings according to their capacities, causing each to obtain benefit and joy.'
Therefore, by transforming and eliminating the three minds, one attains the three bodies: first, the fundamental mind, namely the eighth consciousness, transforms to attain the dharmakāya; second, the mind relying on the fundamental, namely the seventh consciousness, transforms to attain the reward body; third, the mind initiating affairs, namely the former six consciousnesses, transforms to attain the transformation body. Furthermore, first, the virtue of severance: severing all kleśas is the dharmakāya; second, the virtue of wisdom: subsuming the four wisdoms is the reward body; third, the virtue of grace: extending gracious pity to nourish and raise all sentient beings is the transformation body. Thus the eight liberations and six supernormal powers arise from the one mind; the three bodies and four wisdoms are accomplished by the eight consciousnesses. In the end, there is not a single principle or single practice that comes from outside; all are set in motion from one's own consciousness and transformed from the one mind. Even from one body to immeasurable bodies, like the clouds of immeasurable bodies explained in the Avataṃsaka, multi-layered and unending, all arise from the nature, unobstructed and perfectly integrated.