瑜伽論記 21.132

21.132

第十二明如來法身對彼二乘解脫之身辨其差別。景、備等云：言如來法身為諸有情故大智光，及無量化身影像者，并據增上遠緣中說，從受用身出化身等，則親緣起。言謂大威德有情所住持故者，日月天子所住持力故放大光明，此況諸佛大威德者所證法身故，能現彼化身影像，諸有情業增上力故者，是第二緣，由諸有情為黑闇修光明業增上力故，感彼日月頗胝迦寶，故放大光，則譬諸眾生有見佛業緣，彼法身，放大光明，非餘水火頗胝迦寶能放光者，譬彼二乘證解脫身，無前二用故也。

Twelfth, explaining the difference between the Tathāgata's Dharma body and the liberation body of the two vehicles. Jing, Bei, and others say: The statement that the Tathāgata's Dharma body produces the great light of wisdom and the reflections of immeasurable emanation bodies for the sake of sentient beings is spoken entirely in terms of the remote, predominating condition; when emanation bodies and so forth emerge from the enjoyment body, that is the direct arising from conditions. As for the statement 'because it is sustained by sentient beings of great majesty', just as the sun and moon devaputras emit great radiance through the power of their sustenance, so this is an analogy for the Dharma body realized by the Buddhas of great majesty being able to manifest the reflections of those emanation bodies. As for 'because of the predominating power of the karma of sentient beings', this is the second condition: because sentient beings, being in darkness, possess the predominating power of karma cultivating light, they evoke those crystal gems of the sun and moon, which therefore emit great radiance; this is an analogy for sentient beings having the karmic conditions to see the Buddha, whereby that Dharma body emits great radiance. The fact that other crystals of water and fire cannot emit light is an analogy for the two vehicles realizing the liberation body, which lacks the two aforementioned functions.