大乘起信論裂網疏 4.86

4.86

一一功德雖皆性具，仍須稱性起修，修德圓滿方獲成就。雖云成就，而於性德亦無所加，但對修因故名報果。在佛分中即自受用報身，與法身合，無二無別。菩薩仗之為本質境，變影而見，即名他受用報身也。初約所依識以判二身竟。

Although each and every quality is inherent in the nature, one still must give rise to cultivation in accordance with the nature; only when the virtues of cultivation are perfected is it achieved. Although it is called 'achieved', nothing is added to the virtues of the nature; it is merely named the reward-fruition in contrast to the causal cultivation. From the Buddha's perspective, it is the self-enjoyment reward body, united with the Dharmakāya, neither two nor different. Bodhisattvas rely on it as the archetypal object and manifest a shadow-image to see it; this is called the other-enjoyment reward body. The first [part], distinguishing the two bodies according to the consciousness upon which they rely, is finished.