大乘起信論略述 2.82

2.82

論。所謂從本至遍一切處　述曰。此別成也。從本已來色心不二者。總標所現色不異心。謂從因至據本而言色心不二。既因中色以心為體。故報化色不異真心。以色性即智等者。明色即心。顯前不二。以彼報化色之本性即是本覺心智性故。而彼報化舉體是智。色相都盡。但云智身。以智性即色等者。明心即色。顯前不二。以心智性即是報化色體性故。說名法身。報化色法依心體故。遍於一切色相之處。

[Treatise:] That is to say, from the beginning ... pervasive in all places.
[Exposition:] This is the specific establishment. "From the beginning form and mind have been non-dual": this generally indicates that the manifested form is not different from mind. That is, from the cause to the culmination, speaking in terms of the origin, form and mind are non-dual. Since form in the causal stage takes mind as its essence, the forms of enjoyment and transformation are not different from the true mind. "Because the nature of form is precisely wisdom," and so forth: this clarifies that form is precisely mind, revealing the aforesaid non-duality. Because the fundamental nature of those enjoyment and transformation forms is precisely the nature of wisdom of the original awakening mind, those enjoyment and transformation [forms] in their entire essence are wisdom; marks of form are completely exhausted, and it is merely called the wisdom body. "Because the nature of wisdom is precisely form," and so forth: this clarifies that mind is precisely form, revealing the aforesaid non-duality. Because the nature of mental wisdom is precisely the essential nature of enjoyment and transformation forms, it is called the dharmakāya. Because the dharmas of enjoyment and transformation form rely on the essence of mind, they pervade all places of marks of form.