大通方廣懺悔滅罪莊嚴成佛經 2.52

2.52

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, I have indeed long known that the characteristics of dharmas are empty in principle, that all Buddha-Tathāgatas have no emergence and no disappearance, are not born in a royal palace, do not cease between the twin trees, and are ultimately ever-abiding. To deliver sentient beings, they cultivate various austerities and enter nirvāṇa, yet in reality there is no movement or change. The Buddha-Tathāgatas truly abide eternally, and in their responsive bodies across the three realms they manifest five kinds of dharmakāyas. What are the five? The first is the dharmakāya of true reality; the second is the dharmakāya of merit; the third is the dharmakāya of dharma-nature; the fourth is the dharmakāya of responsive transformation; and the fifth is the dharmakāya of empty space. Why is it called the dharmakāya of true reality? Transcending the superior fruit of true reality, it constantly abides in the dharmadhātu; therefore it is called the dharmakāya of true reality. Why is it called the dharmakāya of merit? To deliver sentient beings, it performs deeds and accumulates practices, fully complete with the myriad virtues; therefore it is called the dharmakāya of merit. As for the dharmakāya of dharma-nature, it thoroughly comprehends all characteristics of dharmas, its principle being universally complete; from the object it gives rise to understanding of emptiness, and when understanding of emptiness is fully perfected, it takes its name from the object and is called the dharmakāya of dharma-nature. Why is it called the dharmakāya of responsive transformation? When the Tathāgata appears in the world, he responds fully to the five destinies, manifesting both wholesome and unwholesome, leaving no being unaided; taking its name from transforming beings, it is therefore called the dharmakāya of responsive transformation. Why is it also called the dharmakāya of empty space? Empty space is boundless, and the dharmakāya is boundless; empty space cannot be measured, and the dharmakāya likewise cannot be measured. The Tathāgata's body is like the great void. To deliver sentient beings, he manifests five divisions of responsive bodies. Therefore we know that the Tathāgata is without arising and without cessation, and all dharmas are also thus. For the sake of delivering sentient beings, the Buddha appears and the Dharma arises."