大乘起信論廣釋卷第三．四．五 4.99

4.99

論。復次凡夫至說為應身　釋曰。上直顯竟。次下重牒。於中有二。先應。後報。此初也。前說應身通凡所見。然其凡小所見既殊。今顯夢異重明應身。故言復次凡夫見等。二乘見佛是出世身阿羅漢身金人身等。凡夫見者六道不同。地獄見佛如黑象脚以色屬長者見三尺身。外道見為塗灰身等。又提謂等以人天德見為精神及天仙等。准此六道所見各殊。皆非出世相同苦諦。是故名為非受樂相。果不稱因。非外因報。但隨人現說之為應。

[Treatise:] Furthermore, ordinary beings [see only its coarse marks; according to the six destinies, each sees difference, with manifold dissimilarities, not marks of receiving bliss; therefore] it is said to be the nirmāṇakāya. [Commentary:] The above directly revealed [it]. Next below restates [it]. Herein there are two [parts]: first, nirmāṇa; second, saṃbhoga. This is the first. Previously it was said that the nirmāṇakāya is seen generally by ordinary beings; however, since what is seen by ordinary beings and the Hinayāna differs, now to reveal these different manifestations, it re-clarifies the nirmāṇakāya; hence it says 'Furthermore, ordinary beings see,' and so forth. Followers of the two vehicles see the Buddha as a supramundane body, an arhat's body, a golden person's body, and so on. What ordinary beings see differs across the six destinies: in hell they see the Buddha like black elephant legs; those attached to physical forms see a body of three feet; non-Buddhists see him as an ash-smeared body, and so forth. Moreover, Trapuṣa and others, through human and heavenly virtues, saw him as a spiritual being, a heavenly immortal, and so forth. According to this, what the six destinies see is distinct; none of them are supramundane marks, being identical with the truth of suffering; therefore they are called 'not marks of receiving bliss.' The fruit does not match the cause; it is not the retribution of an external cause; it merely manifests according to persons, and is said to be nirmāṇa.