大乘起信論廣釋卷第三．四．五 4.103

4.103

論。答曰即此至能現於色　釋曰。下答有二。先釋法身能現。後釋所現之色。前中亦二。先總舉。後別成。此初也。謂此法身即是報化色象之體。故能現色。豈不適言無有色相。是法身亦非色體空。是色體能現色邪。若佛與菩薩法身無別。菩薩所見依體而起。既即不離諸佛法身。故是報化色象之體。若此法身非色體者。而亦不得法身名故。故此法身亦色非色無色不色。能現諸色而無有色。由此法身應廣分別。然今且以四門辨之。釋名。辨體。出因。顯業。初釋名者。略有四義。法是軌持義。身是依止義。即法為身故名法身。法謂功德。身謂理體。法之身故名為法身。法謂真理。身謂眾德。法有此身名為法身。法謂法。身謂聚舉。即眾德聚故名法身。此四諦融同在一體故。一法身具此四義。言辨體者。略顯六種。或唯真如為法身體。以一切法唯一真真故。故佛地說唯以所照清淨法界而為法身。解四智等屬報化故。或復兼以智為體性。以佛法身有大智故。無性攝論說。以無垢無罣礙智為法身故。經及梁攝說。唯有如如及如如智獨存名法身故。此即五法總屬法身。或兼眾德為法身體。說佛法身具諸德故。大慈悲等修生功德無不皆是證理而成。融攝無礙皆即真故。或兼相好為法身體。說以相好嚴法身故。攝論依此說。諸相好以三義故皆屬法身相即也。故歸理法身智所起故。屬智法身自是德法體聚法身。或通世間皆為法身。眾生及器無非佛故。自他非身。身語業化遍六塵起諸化事故。一大法身具足十佛。十佛遍攝二世間故。或總前五混融無礙交徹相攝。境智相即事理鎔融。一即一切一切即一。泯然無別合為一體以為法身。是謂如來無礙自在圓滿具足法體義。言出因者。或唯了因為因照現本有真德法故。或兼生因為因。生成順起勝功德故。或合二因為因。生了二果無別體故。或總兼果為因。應機現用為苦果故。言業用者。亦有四義。或自開覺。依理發生諸觀智故。或他開覺智。報化諸妙用故。或俱開覺。理智鎔融無別體故。或遍開覺。遍諸坐處起勝故。用既此法身。有如是名。具如是體。依如是因起如是用。故能遍作無礙自在一切境界。豈無色相而別見耶。且依一相而作是說。前遍諸教顯六體義。今約出纏體相二大能起用大報化色相。故說法身名色體也。

[Treatise:] Answer: Precisely this dharmakāya... is able to manifest form. [Commentary:] Below, the answer has two parts: first, explaining that the dharmakāya is able to manifest; second, explaining the form that is manifested. In the former there are also two parts: first, a general statement; second, specific substantiation. This is the first. It means that this dharmakāya is precisely the substance of the physical appearances of the saṃbhoga[kāya] and nirmāṇa[kāya], and therefore is able to manifest form. Did [the opponent] not just say that there are no physical marks, [asking whether] this dharmakāya is not the substance of form, or whether empty [space] is the substance of form that is able to manifest form? If there is no difference between the dharmakāya of Buddhas and that of bodhisattvas, what the bodhisattvas see arises reliant on the substance; since it is not separate from the dharmakāya of all Buddhas, it is the substance of the physical appearances of the saṃbhoga[kāya] and nirmāṇa[kāya]. If this dharmakāya were not the substance of form, it would also not obtain the name dharmakāya. Therefore, this dharmakāya is both form and non-form, neither form nor non-form; it can manifest all forms, yet it has no form. Accordingly, this dharmakāya should be broadly distinguished. However, for now we will discern it through four gates: explaining the name, discerning the substance, pointing out the cause, and revealing the function. First, explaining the name: briefly, there are four meanings. Dharma means the norm that sustains; kāya (body) means that on which [things] rely. Identity with dharma as body is why it is called dharmakāya. "Dharma" refers to virtues, and "body" refers to the principle-substance; being the body of dharma, it is named dharmakāya. "Dharma" refers to true principle, and "body" refers to numerous virtues; dharma having this body is named dharmakāya. "Dharma" refers to dharmas, and "body" refers to an aggregation; being an aggregate of numerous virtues, it is named dharmakāya. These four truths merge into one substance; therefore, one dharmakāya is endowed with these four meanings. As for discerning the substance, six kinds are briefly revealed: Either tathatā alone is the substance of the dharmakāya, because all dharmas are solely the single, true tathatā; therefore, the Buddhabhūmi[-sūtra-śāstra] says that solely the illuminated, pure dharmadhātu constitutes the dharmakāya, understanding the four cognitions and so forth as belonging to the saṃbhoga[kāya] and nirmāṇa[kāya]. Or, it additionally takes cognition as its essential nature, because the Buddha's dharmakāya possesses great cognition; Asvabhāva's commentary on the Mahāyānasaṃgraha says that cognition free of defilement and hindrance constitutes the dharmakāya; sūtras and the Liang translation of the Mahāyānasaṃgraha say that only tathatā and suchness cognition existing alone are named the dharmakāya; this means that the five dharmas collectively belong to the dharmakāya. Or, it includes numerous virtues as the substance of the dharmakāya, stating that the Buddha's dharmakāya is endowed with all virtues; cultivated virtues such as great compassion are without exception accomplished by realizing principle, fusing without obstruction and all being identical to the true. Or, it includes the major and minor marks as the substance of the dharmakāya, stating that the major and minor marks adorn the dharmakāya; relying on this, the Mahāyānasaṃgraha says that the various marks belong to the dharmakāya through three meanings, being mutually identical: because they return to principle, they are the principle-dharmakāya; because they are produced by cognition, they belong to the cognition-dharmakāya; and of themselves they are the virtue-dharmas, constituting the aggregate-dharmakāya. Or, it extends through the mundane world as constituting the dharmakāya, because sentient beings and the physical environment are none other than the Buddha; self and other are not separate bodies, and physical and verbal transformations pervade the six sense-objects, giving rise to all transformative activities; the one great dharmakāya is fully endowed with the ten Buddhas, and the ten Buddhas pervade and encompass the two worlds. Or, it unifies the preceding five, blending them without obstruction and mutually penetrating and encompassing: object and cognition are mutually identical, phenomena and principle harmonize, the one is the all and the all is the one, obliterated of difference and united as a single substance to constitute the dharmakāya. This is the meaning of the Tathāgata's unobstructed, sovereign, perfectly endowed dharma-substance. As for pointing out the cause: either it takes solely the revealing cause as the cause, because it illumines and reveals the originally existent true-virtue dharmas; or it additionally takes the productive cause as the cause, because it produces and generates superior virtues in accordance [with practice]; or it combines the two causes as the cause, because the produced and revealed fruits have no distinct substance; or it generally includes the fruit as cause, manifesting activities in response to capacities for the sake of the fruit of suffering. As for activity and function, there are also four meanings: either self-enlightening, giving rise to various contemplative cognitions relying on principle; or other-enlightening cognition, the various wondrous activities of the saṃbhoga[kāya] and nirmāṇa[kāya]; or both self- and other-enlightening, principle and cognition harmonizing without distinct substance; or universally enlightening, giving rise to superior activities throughout all seats. Since this dharmakāya has such names, possesses such substance, relies on such causes, and gives rise to such functions, it can universally perform all unobstructed and sovereign realms. How could it lack physical marks so that they are seen separately? For the moment, this is spoken relying on one aspect. Previously, the meaning of the six substances was revealed pervasively across the teachings; now, in terms of the two greatnesses of substance and attribute freed from bondage being able to give rise to the physical marks of the saṃbhoga[kāya] and nirmāṇa[kāya] of the greatness of activity, the dharmakāya is spoken of as the substance of form.