Fa shen ti xing, Fǎ shēn tǐ xìng: 3 definitions

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

法身體性 [fa shen ti xing]—The Nature of the Dharmakaya—[Terminology (術語 [shu yu])] Different schools discuss the nature (體性 [ti xing]) of the Dharmakaya (法身 [fa shen]). First, let's talk about Hinayana (小乘 [xiao cheng]). Hinayana does not discuss the rational nature, but only takes the five virtues (五分功德 [wu fen gong de]) of precepts, meditation, wisdom, liberation, and liberation-knowledge as the Dharmakaya, calling it the Five-Part Dharmakaya (五分法身 [wu fen fa shen]). Next, let's talk about the various Mahayana (大乘 [da cheng]) schools. The Sanlun School (三論宗 [san lun zong]) takes reality (實相 [shi xiang]) as the Dharmakaya. Reality is the principle of emptiness (空理 [kong li]). True emptiness is without form (無相 [wu xiang]); this is the nature of the Dharmakaya. Because true emptiness is without form, it can manifest boundless forms (身相 [shen xiang]).

The "Expedient Means" chapter of the Vimalakirti Sutra (維摩經方便品 [wei mo jing fang bian pin]) says: "The Buddha-body (佛身 [fu shen]) is the Dharmakaya." The same commentary says: Sengzhao (肇 [zhao]) said: "The sutra says: The Dharmakaya is the body of space (虛空身 [xu kong shen]); it is without arising yet arises everywhere, without form yet manifests all forms." The Commentary on the Treatise on Rebirth (往生論註 [wang sheng lun zhu]) says: "Reality (實相 [shi xiang]) is without form (無相 [wu xiang]), therefore true wisdom (真智 [zhen zhi]) is without knowing. The unconditioned Dharmakaya (無為法身 [wu wei fa shen]) is the body of dharma-nature (法性身 [fa xing shen]). Because dharma-nature (法性 [fa xing]) is quiescent and extinguished (寂滅 [ji mie]), the Dharmakaya is without form (無相 [wu xiang]). Because it is without form, it can manifest all forms. Therefore, the adorned forms (相好莊嚴 [xiang hao zhuang yan]) are the Dharmakaya." The end of the Śrīmālādevī Siṃhanāda Sūtra Commentary (勝鬘寶窟 [sheng man bao ku]) says: "The Dharmakaya is the dharma of reality (實相 [shi xiang]) and suchness (真如 [zhen ru])." (Although it is called reality (實相 [shi xiang]), it differs from the reality of the Tiantai School (台宗 [tai zong]); although it is called suchness (真如 [zhen ru]), it differs from the suchness of the Faxiang School (法相宗 [fa xiang zong]); it is merely another name for the principle of emptiness (空理 [kong li])).

The seventh chapter of Fayuan Yilin (法苑義林章 [fa yuan yi lin zhang]) says: "The Dharmakaya is the principle of emptiness (空理 [kong li]), the Sambhogakaya (報身 [bao shen]) is the wisdom of emptiness (空智 [kong zhi]), and that which appears to benefit beings is called the Nirmanakaya (變化身 [bian hua shen])." Teachers like Bhavaviveka (清辨 [qing bian]) all hold this meaning. The Faxiang School (法相宗 [fa xiang zong]) establishes two types of Dharmakaya: one is the Dharmakaya that encompasses all three bodies (三身總具之法身 [san shen zong ju zhi fa shen]), and the other is the Dharmakaya among the three bodies (三身中之法身 [san shen zhong zhi fa shen]). The Dharmakaya in its general aspect (總相 [zong xiang]) takes the suchness (真如 [zhen ru]) of the pure dharma-realm (清淨法界 [qing jing fa jie]) and the five conditioned and unconditioned dharmas (有為無為五法 [you wei wu wei wu fa]) such as the Great Perfect Mirror Wisdom (大圓鏡智 [da yuan jing zhi]) as the Dharmakaya. The Dharmakaya in its specific aspect (別相 [bie xiang]) only takes the unconditioned suchness (無為之真如 [wu wei zhi zhen ru]) as the Dharmakaya.

As mentioned before: The One Vehicle schools (一乘宗 [yi cheng zong]) such as Huayan (華嚴 [hua yan]) and Tiantai (天台 [tian tai]) establish two gates for the Dharmakaya: the encompassing (該攝 [gai she]) and the differentiated (分相 [fen xiang]). Furthermore, in the three bodies of the differentiated aspect (分相門之三身 [fen xiang men zhi san shen]), they take the principle attained (所證之理 [suo zheng zhi li]) as the Dharmakaya and the wisdom that attains (能證之智 [neng zheng zhi zhi]) as the Sambhogakaya (報身 [bao shen]). This is similar to the Faxiang School (法相宗 [fa xiang zong]). However, its principle is not like the reality (實相 [shi xiang]) of the principle of emptiness (空理 [kong li]) of the Sanlun School (三論宗 [san lun zong]), nor is it like the fixed and truly eternal suchness (凝然真常之真如 [ning ran zhen chang zhi zhen ru]) of the Faxiang School (法相宗 [fa xiang zong]); rather, it is the one true dharma-realm (一真法界 [yi zhen fa jie]) that encompasses all existence. Huayan (華嚴 [hua yan]) takes the three thousand dharmas (三千諸法 [san qian zhu fa]) as the perfectly integrated reality of all dharmas (圓融之諸法實相 [yuan rong zhi zhu fa shi xiang]). Tiantai (天台 [tian tai]) also does not, like Faxiang, say that the principle of the Dharmakaya (法身之理 [fa shen zhi li]) is unconditioned (無為 [wu wei]) and the wisdom of the Sambhogakaya (報身之智 [bao shen zhi zhi]) is conditioned (有為 [you wei]), with conditioned and unconditioned having separate natures and forms. Rather, it says that the dharma of suchness (真如法 [zhen ru fa]) manifests the wisdom-forms of myriad virtues (萬德之智相 [wan de zhi zhi xiang]) according to conditions. Thus, principle and wisdom (理智 [li zhi]) are originally non-dual. Furthermore, the essence of dharma-nature (法性之體 [fa xing zhi ti]) inherently possesses the function of illuminating wisdom (能照之智用 [neng zhao zhi zhi yong]). Thus, principle and wisdom are originally one body. Therefore, both principle and wisdom are naturally so (法爾 [fa er]), uncreated (無作 [wu zuo]), and unconditioned and eternally abiding (無為常住 [wu wei chang zhu]). They are merely divided into the two bodies of Dharmakaya and Sambhogakaya based on the aspects of illuminator and illuminated, perceiver and perceived.

Mohe Zhiguan (止觀 [zhi guan]) Volume 5 says: "The eternal realm (常境 [chang jing]) is without form, the eternal wisdom (常智 [chang zhi]) is without form. (omitted) Wisdom and realm merge into one, and when speaking of realm and wisdom, it is therefore called uncreated (無作 [wu zuo])." The Shingon School (真言宗 [zhen yan zong]) takes the Six Great Elements (六大 [liu da]) as the Dharmakaya. The Six Great Elements are earth (地 [de]), water (水 [shui]), fire (火 [huo]), wind (風 [feng]), space (空 [kong]), and consciousness (識 [shi]). These six are all phenomenal dharmas (事法 [shi fa]). Therefore, the Dharmakaya possesses its original material forms (色相 [se xiang]) and has a distinct personality, like the Sambhogakaya Buddha (報佛 [bao fu]) and Nirmanakaya Buddha (化佛 [hua fu]) in exoteric teachings (顯教 [xian jiao]). Bianhuo Zhinan (辨惑指南 [bian huo zhi nan]) Volume 3 says: "The Dharmakaya in Esoteric Buddhism (密教 [mi jiao]) consists of the Six Great Elements: earth, water, fire, and wind. These six are all phenomenal dharmas, therefore they possess original material forms, can speak, and can preach the Dharma. (omitted) This Dharmakaya has two types. The Six Great Elements are eternally constant and penetrate without obstruction, without any discernible differences, representing the first five Great Elements; this is called the Svabhava-kaya (自性身 [zi xing shen]), which is the Dharmakaya of principle (理法身 [li fa shen]) (the Mahavairocana Dharmakaya (大日法身 [da ri fa shen]) of the Garbhadhatu (胎藏界 [tai cang jie])). Representing the sixth great element of consciousness (識大 [shi da]), it is called the Svabhoga-kaya (自受用身 [zi shou yong shen]), which is the Dharmakaya of wisdom (智法身 [zhi fa shen]) (the Mahavairocana Dharmakaya of the Vajradhatu (金剛界 [jin gang jie]))."