瑜伽論記 13.268

13.268

第三明已轉依相中，景云：又賴耶乃至捨二種取，是一章門。問其身雖住猶如變化，是第二章。前辨轉依正顯大乘轉依，今時所說唯小乘轉依，如阿羅漢雖斷諸取殘報仍在猶如變化，變化有相而無煩惱，無學惑盡身淨如化，大乘實受用身由染賴耶隨因已滅，則不得言其身猶住等，亦可約彼大乘化佛得順此解，化相得言十九出家三十成道，斷煩惱盡，五十年中殘報猶住猶如變化，此立宗竟。

In the third section, which clarifies the characteristics of one who has already attained āśrayaparavṛtti, Jing says: '"Moreover, the ālaya ..." up to "relinquishes the two kinds of grasping" constitutes the first section. The question: "Although their body remains, it is just like a magical creation" is the second section. The previous explanation of āśrayaparavṛtti directly displayed the Mahāyāna āśrayaparavṛtti, while what is explained now pertains only to the Hīnayāna āśrayaparavṛtti: just as an arhat, although having severed all graspings, still retains residual retribution like a magical creation—a magical creation has form yet lacks afflictions—the person beyond training has exhausted defilements and their body is pure like a magical creation. In the Mahāyāna, the true enjoyment body arises when the defiled ālaya along with its causes has already been extinguished, so one cannot say that their body still remains, and so forth. One may also adapt this explanation to the transformation Buddha of the Mahāyāna: regarding the transformational appearance, it can be said that he went forth at nineteen, attained awakening at thirty, completely severed afflictions, and during the fifty years his residual retribution still remained just like a magical creation. This concludes the establishment of the thesis.'