大方廣佛華嚴經疏 1.22

1.22

第三依主者，夫真身寥廓，與法界合其體；包羅無外，與萬化齊其用。窮源莫二、執跡多端，一身多身、經論異說。今說此經，佛為真為應、為一為多？若言真者，何名釋迦，居娑婆界，人天同見？若云應者，那言遮那，處蓮華藏，大菩薩見？見佛法身，若云一者，何以多處別現？若云異者，何以復言而不分身？故說此經佛，並非前說，即是法界無盡身雲，真應相融、一多無礙，即盧遮那是釋迦故，常在此處即他處故，遠在他方恒住此故，身不分異亦非一故，同時異處，一身圓滿皆全現故、一切菩薩不能思故。今先明十身，後彰無礙。言十身者，自有二義：一約融三世間為十者，一眾生身、二國土身、三業報身、四聲聞身、五緣覺身、六菩薩身、七如來身、八智身、九法身、十虛空身。二就佛上自有十身，一菩提身、二願身、三化身、四力持身、五相好莊嚴身、六威勢身、七意生身、八福德身、九法身、十智身。廣顯其相，如第八地及〈離世間品〉辯。言無礙者，略有十義：一用周無礙，謂於上念劫剎塵等處，遮那佛現法界身雲，業用無邊，悉周遍故。經云「如於此處見佛坐，一切塵中亦如是」等，其文非一。二相遍無礙，謂於上差別用中，各攝一切業用故。三寂用無礙，無私成故。四依起無礙，無心頓現，海印力故。五真應無礙，應即同法，一味平等故。六分圓無礙，一一身分即具全身故。七因果無礙，不礙現因故。八依正無礙，不礙現依故。九潛入無礙，入眾生界，如如來藏，雖作眾生不失自性故。故〈出現品〉云「佛智潛入眾生心」，又云「眾生心中有佛成正覺」等。又亦攝一切眾生，在一毛孔善化。天王云：「汝應觀佛一毛孔，一切眾生悉在中」等。十圓通無礙，謂此佛身即理即事、即一即多、即依即正、即人即法、即此即彼、即情即非情、即深即廣、即因即果、即三身即十身，同一無礙法界身雲。以此身雲，遍前時處常說華嚴。是知或說報身在色究竟，約攝報說；或說報身在餘淨土，約引攝說；或說舍那坐千葉華；攝二地說；或說登地方見，約勝機說。或分三異，從體、相、用說，俱非此經真實之義。設分三十不同，亦權實對說，若不融前義，亦失經宗。

Third, relying on the master. Now, the true body is vast and open, merging its essence with the dharmadhātu; it envelops all without exterior, matching its function with the myriad transformations. At the ultimate source there is no duality, yet adhering to traces engenders many extremes; whether it is one body or many bodies, the sūtras and treatises give varying accounts. Now, as to the Buddha who speaks this sūtra: is he true or responsive, one or many? If you say he is true, why is he named Śākyamuni, residing in the Sahā world, seen in common by humans and devas? If you say he is responsive, why is he called Vairocana, dwelling in the Padmagarbha, seen by the great bodhisattvas? Seeing the Buddha's dharmakāya—if you say it is one, why does it appear distinctly in many places? If you say it is different, why is it also said that his body is not divided? Therefore, the Buddha who speaks this sūtra is neither of the above assertions; he is simply the inexhaustible cloud of bodies of the dharmadhātu, in which the true and responsive interpenetrate and one and many are unobstructed. That is to say, Rocana is Śākyamuni; constantly being in this place is being in other places; being far off in other directions is constantly abiding here; his body is not divided and different, nor is it one; simultaneously in different places, a single body is completely and fully manifest in each, in a manner unthinkable to all bodhisattvas. Now I shall first explain the ten bodies, and afterwards reveal their non-obstruction. As for the 'ten bodies', there are intrinsically two meanings: First, in terms of integrating the three worlds into ten: 1. the body of sentient beings, 2. the body of lands, 3. the body of karmic fruition, 4. the body of śrāvakas, 5. the body of pratyekabuddhas, 6. the body of bodhisattvas, 7. the body of Tathāgatas, 8. the body of wisdom, 9. the dharmakāya, and 10. the body of empty space. Second, regarding the ten bodies intrinsically possessed by the Buddha: 1. the bodhi body, 2. the vow body, 3. the transformation body, 4. the sustaining body, 5. the body adorned with major and minor marks, 6. the body of majestic power, 7. the mind-made body, 8. the body of merit, 9. the dharmakāya, and 10. the wisdom body. Their characteristics are extensively shown as analyzed in the eighth stage and the chapter 'Detachment from the World'. As for 'unobstructed', there are briefly ten meanings: 1. Unobstructed in the pervasiveness of function, meaning that in the aforementioned places of thoughts, kalpas, lands, dust motes, and so forth, the Buddha Vairocana manifests clouds of bodies of the dharmadhātu, whose activities and functions are boundless and entirely all-pervading. The sūtra says: 'Just as the Buddha is seen sitting here, so it is within all dust motes,' and such passages are not single. 2. Unobstructed in the omnipresence of marks, meaning that within the aforementioned differentiated functions, each encompasses all activities and functions. 3. Unobstructed in stillness and function, because they are accomplished without personal bias. 4. Unobstructed in arising upon a basis, appearing instantaneously without intention through the power of the ocean-seal [samādhi]. 5. Unobstructed in the true and the responsive, because the responsive is identical to the Dharma, being of one equal taste. 6. Unobstructed between parts and the whole, because each part of the body completely possesses the entire body. 7. Unobstructed between cause and effect, because it does not obstruct the manifestation of cause. 8. Unobstructed between the dependent and the primary, because it does not obstruct the manifestation of the dependent [environment]. 9. Unobstructed in latent entry, entering into the realm of sentient beings like the tathāgatagarbha, which, although acting as sentient beings, does not lose its own nature. Thus the chapter 'The Arising [of the Tathāgata]' says: 'The Buddha's wisdom latently enters into the minds of sentient beings,' and also: 'Within the minds of sentient beings there is the Buddha attaining sambodhi,' and so on. Moreover, it also gathers all sentient beings within a single pore; the deva king Shanhua says: 'You should observe a single pore of the Buddha: all sentient beings are entirely within it,' and so on. 10. Unobstructed in perfect comprehension, meaning that this Buddha-body is identical to noumenon and identical to phenomena; identical to one and identical to many; identical to the dependent and identical to the primary; identical to persons and identical to dharmas; identical to this and identical to that; identical to the sentient and identical to the insentient; identical to the profound and identical to the vast; identical to cause and identical to effect; identical to the three bodies and identical to the ten bodies—being uniformly the single, unobstructed cloud of bodies of the dharmadhātu. With this cloud of bodies, he pervades the aforementioned times and places, constantly expounding the Avataṃsaka. Hence we know that assertions such as: the reward body resides in Akaniṣṭha (said in terms of gathering the retribution); or that the reward body resides in other pure lands (said in terms of attracting and guiding); or that Rocana sits on a thousand-petaled lotus (said to gather the two stages); or that it is seen only upon ascending the stages (said in terms of superior faculties); or distinguishing three different bodies from the viewpoints of essence, marks, and function—all these are not the real meaning of this sūtra. Even if one distinguishes thirty different bodies, it is still an expounding that sets the provisional against the real; if one does not integrate them with the preceding meaning, one also misses the central purport of the sūtra.