The above gives us a general, concise view as to what the Dharmakâya is, but let me quote the following more detailed description of it, in order that we may more clearly and definitely see into the characteristically Buddhistic conception of the highest being.[92]
“O ye, sons of Buddha! The Tathâgata[93] is not a particular dharma, nor a particular form of activity, nor has it a particular body, nor does it abide in a particular place, nor is its work of salvation confined to one particular people. On the contrary, it involves in itself infinite dharmas, infinite activities, infinite bodies, infinite spaces, and universally works for the salvation of all things.
“O ye, sons of Buddha! It is like unto space. Space[94] contains in itself all material existences and all the vacuums that obtain between them. Again, it establishes itself in all possible quarters, and yet we cannot say of it that it is or it is not in this particular spot, for space has no palpable form. Even so with the Dharmakâya of the Tathâgata. It presents itself in all places, in all directions, in all dharmas, and in all beings; yet the Dharmakâya itself has not been thereby particularised. Because the Body of the Tathâgata has no particular body but manifests itself everywhere and anywhere in response to the nature and condition of things.
“O ye, sons of Buddha! It is like unto space. Space is boundless, comprehends in itself all existence, and yet shows no trace of passion [partiality]. It is even so with the Dharmakâya of the Tathâgata. It illuminates all good works worldly as well as religious, but it betrays no passion or prejudice. Why? Because the Dharmakâya is perfectly free from all passions and prejudices.[95]
“O ye, sons of Buddha! It is like unto the Sun. The benefits conferred by the light of the sun upon all living beings on earth are incalculable: e.g. by dispelling darkness it gives nourishment to all trees, herbs, grains, plants, and grass; it vanquishes humidity; it illuminates ether whereby benefitting all the living beings in air; its rays penetrate into the waters whereby bringing forth the beautiful lotus-flowers into full blossom; it impartially shines on all figures and forms and brings into completion all the works on earth. Why? Because from the sun emanate infinite rays of life-giving light.
“O ye, sons of Buddha! It is even so with the Sun-Body of the Tathâgata which in innumerable ways bestows benefits upon all beings. That is, it benefits us by destroying evils, all good things thus being quickened to growth; it benefits us with its universal illumination which vanquishes the darkness of ignorance harbored in all beings; it benefits us through its great compassionate heart which saves and protects all beings; it benefits us through its great loving heart which delivers all beings from the misery of birth and death; it benefits us by the establishment of a good religion whereby we are all strengthened in our moral activities; it benefits us by giving us a firm belief in the truth which cleanses all our spiritual impurities; it benefits by helping us to understand the doctrine by virtue of which we are not led to disavow the law of causation; it benefits us with a divine vision which enables us to observe the metempsychosis of all beings; it benefits us by avoiding injurious deeds which may destroy the stock of merits accumulated by all beings; it benefits us with an intellectual light which unfolds the mind-flowers of all beings; it benefits us with an aspiration whereby we are enlivened to practice all that constitutes Buddhahood. Why? Because the Sun-Body of the Tathâgata universally emits the rays of the Light of Intelligence.
“O ye, sons of Buddha! When the day breaks, the rising sun shines first on the peaks of all the higher mountains, then on those of high mountains, and finally all over the plains and fields; but the sunlight itself does not make this thought: I will shine first on all the highest mountains and then gradually ascending higher and higher shine on the plains and fields. The reason why one gets the sunlight earlier than another is simply because there is a gradation of height on the surface of the earth.
“O ye, sons of Buddha! It is even so with the Tathâgata who is in possession of innumerable and immeasurable suns of universal intelligence. The innumerable rays of the Light of Intelligence, emanating everlastingly from the spiritual Body of the Tathâgata, will first fall on the Bodhisattvas and Mahâsattvas who are the highest peaks among mankind, then on the Nidânabuddhas, then on the Çrâvakas, then on those beings who are endowed with definitely good character, as they will each according to his own capacity unhesitatingly embrace the doctrine of deliverance, and finally on all common mortals whose character may be either indefinite or definitely bad, providing them with those conditions which will prove beneficial in their future births. But the Light of Intelligence emanating from the Tathâgata does not make this thought: ‘I will first shine on the Bodhisattvas and then gradually pass over to all common mortals, etc.’ The Light is universal and illuminates everything without any prejudice, yet on account of the diversity that obtains among sentient beings as to their character, aspirations, etc., the Light of Intelligence is diversely perceived by them.
“O ye, sons of Buddha! When the sun rises above the horizon, those people born blind, on account their defective sight, cannot see the light at all, but they are nevertheless benefited by the sunlight, for it gives them just as much as to any other beings all that is necessary for the maintenance of life: it dispels dampness and coldness and makes them feel agreeable, it destroys all the injurious germs that are produced on account of the absence of sunshine, and thus keeps the blind as well as the not-blind comfortable and healthy.
“O ye, sons of Buddha! It is even so with the Sun of Intelligence of the Tathâgata. All those beings whose spiritual vision is blinded by false doctrine, or by the violation of Buddha’s precepts, or by ignorance, or by evil influences, never perceive the Light of Intelligence; because they are devoid of faith. But they are nevertheless benefited by the Light; for it disperses indiscriminately for all beings the sufferings arising from the four elements, and gives them physical comforts; for it destroys the root of all passions, prejudices, and pains for unbelievers as well as for believers... By virtue of this omnipresent Light of Intelligence, the Bodhisattvas will attain perfect purity and the knowledge of all things, the Nidânabuddhas and Çravakas will destroy all passions and desires; mortals poorly endowed and those born blind will rid of impurities, control the senses, and believe in the four views;[96] and those creatures living in the evil paths of existence such as hell, world of ghosts, and the animal realm, will be freed from their evils and torture and will, after death, be born in the human or celestial world...