華嚴經探玄記 6.86

6.86

二釋相者，一一身皆先標、後釋。初中，理無不證，故入無邊法界。世無不超，故滅一切世。世滅理現，為法界身。二理無能滯故向未來世，無不生故一切趣生。前則超世令盡，此則遍世同生。三雖遍趣同生，然住寂不動，故云不生。四雖即生不生，然彼趣中身恒不滅。此不異不生而不滅者，言不及故，言語道斷。五彼離言身無有實狀，以則是真如故。又釋以真如為身，然真離相，故云不實。以是理性真實故，是故離實也。六離癡者，體出妄染。隨應者，淨用無礙，如日出，雲照用自在。七雖起應用，常無來去離死。此等釋成。準此，定出分段生死。八非但用無來去，亦乃體無變壞，亦是緣不能阻。九非直不為四相所遷，亦乃妙絕三際，不可以已未等言而取故。十無相不礙相。通名身者，皆有依止義故也。

Second, explaining the characteristics: each body is first indicated and then explained. In the first, since there is no principle not realized, he enters the boundless dharmadhātu. Since there is no world not transcended, he extinguishes all worlds. When the world is extinguished and principle appears, it is the dharmadhātu body. Second, because principle cannot be obstructed, it faces the future world; because there is nowhere not taken birth, he is born in all destinies. The former transcends the world to bring it to an end, while this one pervades the world, taking birth along with [beings]. Third, although pervading the destinies taking birth together, he abides in quiescence without moving; hence it is said to be 'unborn.' Fourth, although born and yet unborn, that body in those destinies is never extinguished. This not being different from unborn and yet unextinguished is because words cannot reach it; the path of language is cut off. Fifth, that body beyond words has no real form, because it is precisely tathatā. Another explanation: taking tathatā as body, yet truth transcends marks; hence it is said to be 'unreal.' Because it is the reality of principle, it is therefore free from reality. Sixth, 'free from delusion': its essence emerges from delusional defilement. 'Adapting as appropriate': its pure function is unimpeded, like the sun coming out, where the clouds' illumination and function are sovereign. Seventh, although giving rise to responsive function, it is constantly without coming or going, free from death. These explain and complete it. In accordance with this, he definitely transcends mortal saṃsāra. Eighth, not only is its function without coming or going, its essence is also without change or destruction, and conditions cannot obstruct it. Ninth, not only is it not displaced by the four characteristics, it also wondrously transcends the three time periods, and cannot be apprehended through terms such as 'already' or 'not yet.' Tenth, being markless does not obstruct marks. That all are generally called 'bodies' is because all have the sense of being a foundation.