大乘起信論裂網疏 4.83

4.83

即彼菩薩所見佛身，亦必由眼識見，意識觀察。但由知有藏識，全攬真如為體，本與如來非一非異，故隨所見即知是托自心中佛之身以為本質，還於自心變影而緣，本質不在我心性外，影像不在能緣心外，故名依業識也。初發心，即頓教初發心住，以其分證真如，能見佛受用身。此受用身稱法性故，所以有無量色。隨一一色亦復稱法性故，所以有無量相。隨一一相亦復稱法性故，所以有無量好。所住依果，即是實報無障礙土。亦復稱法性故，所以具無量功德莊嚴也。然此亦是托佛自受用身及土以為本質，自變相分為親所緣，是故名為他受用身及土。是故各隨菩薩心之分量，初地見百世界、二地見千世界等種種不同，乃至菩薩究竟地見之方盡，並名他受用身土也。譬如燈光，雖光光相入，而互為能照、互為所照，重重無盡，仍各無雜故也，思之思之！勿謂有本有影，便非具分唯識，非即事事無礙法界也。

Even that Buddha-body seen by those bodhisattvas must also be seen by the eye-consciousness and observed by the mental consciousness. However, because they know of the storehouse consciousness, which takes tathatā completely as its essence and is originally neither one nor different from the Tathāgata, whenever they see it, they know that they rely on the body of the Buddha within their own minds as the archetype, and turning back, manifest a shadow-image within their own minds to cognize it. The archetype is not outside the nature of my mind, and the shadow-image is not outside the cognizing mind; hence it is called 'relying on the karmic consciousness'. 'Initial aspiration' means the stage of initial aspiration in the sudden teaching, because through partially realizing tathatā, they can see the Buddha's enjoyment body. Because this enjoyment body accords with the dharmatā, it therefore has immeasurable forms. Because each and every form also accords with the dharmatā, it therefore has immeasurable marks. Because each and every mark also accords with the dharmatā, it therefore has immeasurable minor characteristics. The dependent fruition in which it abides is the land of true reward and non-obstruction. Because it also accords with the dharmatā, it is therefore replete with immeasurable adornments of qualities. However, this is also relying upon the Buddha's self-enjoyment body and land as the archetype, transforming one's own object-division as the direct cognitive object; therefore it is called the other-enjoyment body and land. For this reason, each according to the capacity of the bodhisattva's mind—the first bhūmi sees a hundred worlds, the second bhūmi sees a thousand worlds, and so on with various differences, up to the ultimate stage of bodhisattvas where they see it completely—all are named the other-enjoyment body and land. It is like the light of lamps: although light and light enter one another, being mutually illuminating and mutually illuminated in layer upon layer without end, they still remain unmixed with each other. Reflect on this, reflect on this! Do not say that having an archetype and having a shadow-image means it is not fully Vijñaptimātra, or that it is not precisely the dharmadhātu of unimpeded phenomena and phenomena.