大乘起信論廣釋卷第三．四．五 4.95

4.95

論。二者依於至名為報身　釋曰。下顯報身。於中有三。初約識舉人明其所見。次顯依正二報之相。後結果由因釋顯報名。此初也。十解已上諸菩薩等轉彼業識成能見智。即依此智見佛報身。故說依於業識見也。非謂業識即是能見。此識微細未能見故。說無明力轉彼業識而成妄見。今由真熏轉彼業識成能見智故。說依業而見佛也。

[Treatise:] The second is relied upon [the karmic consciousness, which the minds of bodhisattvas from the initial resolve up to the ultimate stage see;] it is called the saṃbhogakāya. [Commentary:] Below reveals the saṃbhogakāya. Herein there are three [parts]: first, identifying the persons and clarifying what they see with respect to consciousness; next, revealing the characteristics of the primary and secondary retributions; later, concluding the fruit as stemming from the cause to explain the name 'saṃbhoga' (retribution). This is the first. Bodhisattvas of the ten understandings and above transform that karmic consciousness into the wisdom capable of seeing; relying on this wisdom, they see the Buddha's saṃbhogakāya. Therefore it is said that they see relying on the karmic consciousness. It does not mean that the karmic consciousness itself is that which can see; because this consciousness is subtle, it is not yet able to see. It is said that the power of avidyā transforms that karmic consciousness into deluded seeing; now, due to the perfusion of the real, that karmic consciousness is transformed into the wisdom capable of seeing; therefore it is said that they see the Buddha relying on the karmic [consciousness].