大乘起信論裂網疏 4.81

4.81

應有問曰：如來既無世諦境界作用，云何眾生見佛各各差別，乃至去來坐臥、示生涅槃等事，非世諦耶？故今釋曰：但隨眾生見聞等也。轉識影現者，八識現行轉時，於見分上現佛身影為相分也，即彼凡夫二乘心之所見，並由共相識轉，所以現此影像。原不從心外來，但彼凡夫、二乘不知有藏識故，不知眾生心內諸佛所現之身，能與諸佛心內眾生而作本質，不知諸佛心內眾生所見佛身，即托眾生心內諸佛所現之身而自變為影像，故云見從外來，取色分限也。然彼雖妄計外來，其實原不在外。彼雖妄取分限，其實化身原無限量。以此化身即真如用，則便即報即法，非離真如體相得有真如用故。所以應持不見其頂、目連不窮其聲，乃至合土範金、刻木畫紙，所有佛像咸悉三身宛然、四德無減。不可謬隨凡夫生盲、二乘眇目，謂非真佛，自墮曲見中也。

Someone might ask: Since the Tathāgata has no functioning within the realm of conventional truth, why do sentient beings see the Buddhas as each different, up to the events of coming and going, sitting and reclining, manifesting birth and nirvāṇa, and so forth—are these not conventional truth? Therefore, it is now explained: it is merely according to sentient beings' seeing, hearing, and so forth. "A shadow-image appearing from the transforming consciousness" means that when the active manifestations of the eight consciousnesses turn, the Buddha's bodily shadow appears upon the seeing-division as an object-division; that which is seen by the minds of those ordinary beings and [followers of] the two vehicles, entirely due to the turning of the consciousness of shared characteristics, thus manifests this shadow-image. Originally, it does not come from outside the mind; however, because those ordinary beings and [followers of] the two vehicles do not know of the storehouse consciousness, they do not know that the bodies manifested by the Buddhas within sentient beings' minds can serve as the fundamental archetype for the sentient beings within the Buddhas' minds, and they do not know that the Buddha-bodies seen by the sentient beings within the Buddhas' minds precisely rely upon the bodies manifested by the Buddhas within sentient beings' minds and transform themselves into shadow-images. Hence it says that they "see it as coming from the outside, and grasp at limits of form." However, although they falsely imagine it to come from outside, in reality it was never outside. Although they falsely grasp at limits, in reality the transformation body was never limited. Because this transformation body is precisely the function of tathatā, it is immediately the reward [body] and immediately the Dharma [body], for the function of tathatā cannot exist apart from the essence and attributes of tathatā. For this reason, Śakra could not see the crown of his head, Maudgalyāyana could not exhaust his voice, and even with figures made by combining clay, casting metal, carving wood, or painting on paper, in all Buddha images the three bodies are completely apparent and the four virtues are not diminished. One must not mistakenly follow the blind-from-birth ordinary beings or the one-eyed [followers of] the two vehicles in claiming that they are not true Buddhas, thereby falling into distorted views oneself.