大乘起信論裂網疏 4.92

4.92

法身即是真如，真如即是一切法之實體，故即是色實體。既即是色實體，何難現種種色？況從本已來色心無二，非俟成佛方無二也。謂色即真如，故即非色非心，亦即能色能心。心即真如，故亦非心非色，亦即能心能色。是以色即是心，即可名為智身，則一切唯心。心即是色，即可名為法身，則一切唯色。依此非色非心而色而心之法身，是以如來所現色身橫遍竪窮，名為自受用報。菩薩托之為本質境，各見差別，名為他受用報。雖復互遍，亦無所在，是以不相障礙，無有斷絕也。言隨所堪任者，即所謂初地見百、二地見千等。言隨所願樂者，即所謂若以自在願力，復過於此百倍千倍，乃至百千億那由他倍不可數知等。此所現色身，並是真如自在甚深妙用，雖原不離眾生心意識性，由其無明不覺，妄想自縈，所以不能思量也。二各釋二門竟。

The dharmakāya is just tathatā, and tathatā is the true essence of all phenomena; therefore, it is the true essence of physical form. Since it is the true essence of physical form, what difficulty is there in manifesting manifold physical forms? Furthermore, from the very beginning, physical form and mind have been non-dual; it is not that they become non-dual only upon awaiting the attainment of buddhahood. Because physical form is tathatā, it is neither physical form nor mind, yet it can be both physical form and mind. Because mind is tathatā, it is also neither mind nor physical form, yet it can be both mind and physical form. Therefore, physical form is mind, and may thus be named the wisdom-body, in which case everything is mind-only. Mind is physical form, and may thus be named the dharmakāya, in which case everything is form-only. Relying on this dharmakāya that is neither physical form nor mind, yet is both physical form and mind, the physical body manifested by the Tathāgata pervades horizontally and exhausts vertically; it is called the reward [body] for self-enjoyment. Bodhisattvas take this as their fundamental object-domain and each perceive distinctions; this is called the reward [body] for the enjoyment of others. Although they mutually pervade, they have no specific location; therefore, they do not obstruct one another and are without cessation. As for 'according to their capacity', this refers to what is called seeing a hundred [buddhas] on the first stage, seeing a thousand on the second stage, and so forth. As for 'according to their wishes and inclinations', this refers to what is called: if through the power of sovereign vows, it further exceeds this by a hundredfold, a thousandfold, up to hundreds of thousands of nayutas of times, beyond calculation, and so forth. These manifested physical bodies are entirely the profound, sovereign, wonderful functions of tathatā. Although originally not separate from the nature of the mind, intellect, and consciousness of sentient beings, because sentient beings have avidya and are unawakened, self-entangled in deluded thinking, they cannot conceive of them. The second part, explaining the two aspects individually, is concluded.