大方廣佛華嚴經搜玄分齊通智方軌 1.12

1.12

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.