說無垢稱經疏 6.474

6.474

贊曰：下觀自受用身，合有十七句。初四句，明報身體；後十三句，離法執著。此初也。能緣正智，能證會此，而成一切智及一切種智。心境兩冥，理與神會，故言平等。獲得有情無二本性，本性真如無差別故。或此悲智，等緣有情無有二故。逮者及到。到一切法無差別性，即此心智，佛之菩提自受用身，周遍一切無所不在，等真如故。舊云「等諸智」，得一切智智，諸佛皆等。同眾生者，觀諸眾生無二，真性同故。

Commentary: Below, contemplating the svasaṃbhogakāya consists of seventeen phrases in total. The first four phrases clarify the substance of the reward body; the latter thirteen phrases are freedom from attachment to dharmas. This is the first part. The correct wisdom capable of cognizing can realize and converge with this, thereby accomplishing sarvajñatā and sarvākārajñatā. Mind and object are both obscurely merged, and principle converges with consciousness; hence it is called ‘equal’. It attains the non-dual intrinsic nature of sentient beings, because intrinsic tathatā is without distinction. Alternatively, this compassion and wisdom equally take sentient beings as cognitive objects without duality. ‘Attaining’ means reaching and arriving at. Reaching the undifferentiated nature of all dharmas is precisely this mind and wisdom: the Buddha’s bodhi svasaṃbhogakāya, pervading everywhere and nowhere absent, because it is equal to tathatā. The old translation says ‘equal to all wisdoms’, obtaining the wisdom of all wisdoms, in which all Buddhas are equal. ‘Identical to sentient beings’ means contemplating all sentient beings as non-dual, because the genuine nature is identical.