大乘起信論裂網疏 4.83

4.83

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.