大方廣佛華嚴經搜玄分齊通智方軌 4.57

4.57

此下答第二會中三十二問後十三果德問耳。然問答辨義者，為明圓宗祕教顯於時聽修相方便，彰在心目，致使說法被益者無隱宗趣，發心崇遠者不翳習求。是故經言「於正說中置隨語義，於正義中置隨義語。」隨語之義，義非別體之義，隨義之語，語非別詮之語。此是語者之正則，不可執名詮以定法體，是以此經正宗中因果相從、問答連照，不隱失一意，此即大聖巧也。方便修成因果中，上來答因行訖，次下三品答果：初不思議即法身德、次相海即報身德、次小相即化身德。此依三乘。若依一乘時，初品是體、次品是相、第三品是用也。

Below, this answers the latter thirteen questions on the virtues of fruition among the thirty-two questions in the second assembly. Now, distinguishing meanings by question and answer is to clarify the expedient means of the cultivation marks that manifest to the listeners of that time regarding the secret teaching of the perfect school, showing them before mind and eye, causing those who benefit from the preaching of Dharma to have no hidden tenets, and causing those who arouse vast aspiration not to be obscured in their practice and seeking. Therefore the sūtra says: "In the midst of correct speech, place meanings that accord with words; in the midst of correct meaning, place words that accord with meaning." Meanings that accord with words are not meanings of a separate essence; words that accord with meaning are not words of a separate expression. This is the correct standard for speakers; one cannot cling to names and expressions to determine the essence of dharmas. Therefore, in the main body of this sūtra, causes and fruitions follow one another, and questions and answers illuminate each other continuously without missing a single meaning; this is the skillfulness of the Great Sage. Among the causes and fruits cultivated and completed through expedient means, the answering of causal practices has concluded above; next, the following three chapters answer fruition: first, the Inconceivable is the virtue of the dharmakāya; next, the Ocean of Marks is the virtue of the saṃbhogakāya; next, the Minor Marks is the virtue of the nirmāṇakāya. This is according to the Triyāna. If according to the Ekayāna, the first chapter is essence, the next chapter is mark, and the third chapter is function.