成唯識論演祕 6.715

6.715

《疏》雖粗釋，初學猶迷，今依古德逐難略解。理惠之心證法相應，有寂滅意，名三昧樂，顯生身因，由入三昧能現身故。復由三昧安住，心海見自心境，忘心轉識波浪識相而不生起，或見自境顯由忘識不生方知。第二身文，《疏》引下盡，而經次云：「妙華莊嚴迅疾如意，猶如幻夢水中月鏡中像，非四大生似四大相，具足身分，一切修行得如意自在，隨入諸佛國土大眾。」

Although the Commentary explains it roughly, beginners are still confused; now, relying on ancient masters, I explain the difficulties briefly point by point. A mind of wisdom in accord with reality that corresponds with the realization of Dharma possesses an intention of tranquil cessation; this is called "the joy of samādhi," showing the cause of producing the body, because by entering samādhi one is able to manifest bodies. Furthermore, due to abiding in samādhi, in the ocean of mind one sees the spheres of one's own mind, and the wavering consciousness-aspects of the transforming consciousnesses of the forgotten mind do not arise; or seeing one's own sphere shows that one knows only by forgetting consciousness so that it does not arise. Regarding the passage on the second body, the Commentary's citation ends there, but the sūtra continues: "adorned with wonderful flowers, swift as thought, like an illusion, a dream, the moon in water, or an image in a mirror, not born of the four great elements yet resembling the marks of the four great elements, endowed with all bodily parts, attaining mastery as desired in all practices, following into all buddha-lands and assemblies."