成唯識論述記 10.632

10.632

述曰：「四智品中」下，解餘身中，有二：初標智攝；後解釋相。相中有二：初自受用；後他受用。自受用中有三：一、引證；二、解違；三、說相。平等智品現他受用，以得妙理自他平等，別為化上機現身、土等。成事智品隨類化身、土，妙觀察智於中說法，據實二身四智俱現，豈圓鏡智緣於二身不能親益？今但相似後智用，說圓鏡智是受用佛，此《莊嚴論》文。然前師如何解此文意？「轉諸轉識得受用」者，《攝論》文，此文即證四智皆受用身。

The Commentary states: From "among the categories of the four cognitions" downward, the explanation of the remaining bodies has two parts: first specifying subsumption under cognition; later explaining their marks. Within the marks there are two: first self-enjoyment; later other-enjoyment. Within self-enjoyment there are three: 1. citing scriptural authority; 2. resolving contradictions; 3. describing the marks. The category of the cognition of equality manifests other-enjoyment: because it attains the wondrous principle of equality between self and other, it manifests bodies, lands, and so on specifically to transform higher capacities. The category of the cognition of performing duty transforms bodies and lands according to the category [of beings], and the wondrous observing cognition expounds the Dharma therein; in fact, both bodies are manifested by all four cognitions—how could the mirror-like cognition, taking both bodies as objects, not directly benefit them? It is merely described as the enjoyment Buddha in terms of the function of the subsequent cognitions resembling it; this is a passage from the Mahāyānasūtrālaṃkāra. But how does the former master interpret the meaning of this passage? "Transforming the various evolving consciousnesses attains enjoyment" is a passage from the Mahāyānasūtrālaṃkāra; this passage precisely proves that all four cognitions are the enjoyment body.