宗鏡錄 98.59

98.59

Venerable Dazhu said: “The citta-nature is formless—this is precisely the subtle and wondrous dharmakāya. The substance of the citta-nature is empty—this is precisely the boundless space-body. Manifesting practice and adornment—this is precisely the dharmakāya of merit. This dharmakāya is the root of the myriad transformations; it is assigned names according to each occasion, and its wise function is inexhaustible—it is the inexhaustible treasury.”
Question: “What is the dharmakāya?”
Answer: “The citta can produce the myriad dharmas as numerous as the sands of the Ganges; therefore it is called the body of the family of dharmas. A sūtra says: ‘Within a single thought-dust of the mind, verses numerous as the sands of the Ganges are expounded, but people of the time do not know it themselves.’”
Question: “Do true dharmas and illusory dharmas each have their own gotra (disposition)?”
Answer: “The Buddhadharma has no gotra; it manifests in response to things. If the citta is true, all things are true. If there is a single dharma that is not true, the meaning of truth is not complete. If the citta is illusory, all things are illusory. If there is a single dharma that is not illusory, the law of illusion would be fixed. If the citta is empty, all things are empty. If there is a single dharma that is not empty, the meaning of emptiness is not complete. When deluded, person chases dharmas; once awakened, dharmas stem from person. The myriad phenomena reach their limit in emptiness; the hundreds of streams and myriad rivers reach their limit in the ocean; all worthy and holy ones reach their limit in the Buddha; the twelve divisions of sūtras, the five divisions of vinaya, and the four treatises of the Vedas reach their limit in the citta. The citta is the central precinct of dhāraṇī, the source of the myriad dharmas, and also the treasury of great wisdom, the unlocated nirvāṇa. The hundreds of thousands of different names are all alternative names for the citta.”