大乘起信論裂網疏 4.89

4.89

凡夫等者，等取二乘及漸教外凡也。初行菩薩者，漸教內凡及頓教內外凡也。淨心菩薩者，頓教初發心住、漸教初歡喜地也。粗用名化身者，劣應身也。中品用者，帶劣勝應身，亦名報化合身也。微細用者，他受用報身也。皆是法報所現之影，不離法報。佛豈有粗細哉？粗細並在機耳。又粗用者，大乘止觀名為清淨分別性，中用細用皆名清淨依他性。若離業識，則證清淨真實性故，各各周遍法界，無雜無礙，更無彼此差別色相之可得也。二廣明隨機見別竟。

"Ordinary beings and so forth" includes by extension the two vehicles and the outer ordinary beings of the gradual teaching. "Bodhisattvas of initial practice" refers to the inner ordinary beings of the gradual teaching and the inner and outer ordinary beings of the sudden teaching. "Bodhisattvas of pure mind" refers to the initial aspiration stage of the sudden teaching and the first Joyous Bhūmi of the gradual teaching. The coarse function being called the transformation body refers to the inferior response body. The intermediate function refers to the superior response body that carries the inferior, also called the combined reward-transformation body. The subtle function refers to the other-enjoyment reward body. All are shadow-images manifested by the Dharma and reward [bodies], not apart from the Dharma and reward [bodies]. How could the Buddha have coarse or subtle? Coarse and subtle exist entirely in the capacity. Furthermore, as for the coarse function, the Mahāyāna Calming and Contemplation calls it the pure discriminative nature; the intermediate function and subtle function are both called the pure dependent nature. If one is free from karmic consciousness, because one realizes the pure true nature, each universally pervades the dharmadhātu without mixture or obstruction, and no physical marks of mutual differentiation can be apprehended. The second [part], extensively explaining the differences in what is seen according to capacity, is finished.