大方廣佛華嚴經搜玄分齊通智方軌 1.12

1.12

二對會釋有無者，七處佛三身中是何？此解有二：一局、一通。局者，八會俱非小見，故是報身。問：既報非化，何以處與下同？答：此為先化流於末世，故寄世處以辨也。又問：若寄世者，何故經云阿迦尼吒天成？答：此有二義。一寄化顯報，即八會是；二寄報顯化，即色究竟是。為彰欲界是化，故約相是化，今論教意耳。通者三身具有，一一互成。又普賢文云「在我身內無障礙」，又辨華藏世界海、又寄道樹等，故知也。此約三乘辨。若約一乘，即下十佛並皆通有也。

Second, concerning the explanation of presence and absence with respect to the assemblies: among the three bodies of the Buddha across the seven locations, which is [present]? There are two explanations of this: one is specific and one is pervasive. The specific [explanation] is: the eight assemblies are all not [visible to] the sight of the Hīnayāna, and therefore it is the reward body (saṃbhogakāya). Question: Since it is the reward [body] and not the transformation [body], why are the locations the same as those below? Answer: Because this was previously transformed so as to flow into the later ages, it is explained by relying on worldly locations. Another question: If it relies on the worldly, why does the sūtra say that it was achieved in Akaniṣṭha Heaven? Answer: There are two meanings here: first, relying on the transformation to reveal the reward, which is precisely the eight assemblies; second, relying on the reward to reveal the transformation, which is precisely the Ultimate of Form (Akaniṣṭha). In order to make clear that the desire realm is transformation, in terms of marks it is transformation; here we are discussing the doctrinal intention. The pervasive [explanation] is that the three bodies are all possessed, each mutually constituting the other. Furthermore, Samantabhadra's text says, 'Within my body there is no obstruction'; it also distinguishes the ocean of the Lotus Treasury World, and it also relies on the Bodhi tree, etc.; thus we know this. This is analyzed in terms of the triyāna. If it is in terms of the ekayāna, then all ten buddhas below are pervasively possessed.