大方廣佛華嚴經疏 49.11

49.11

今初虛空周遍喻，況周遍十方身故。下結云「以其心無量遍十方故」。喻中，先直示、後徵釋。徵云：至不至別，何得俱耶？以一無身釋上二義。由無身故無可得至。亦以無故無所不至，如色中空。空若有身，身即質聚，便礙於色，如鐵入水，水不入鐵。今由無身，故遍入色中。法準喻知。此以事空以況理空，理空即是法身，故經偈云「佛以法為身，清淨如虛空」故。「為眾生」下此釋外疑。

First is the simile of empty space's pervasion, because it illustrates the body that pervades the ten directions. Below, the conclusion says, "Because his mind is measureless, pervading the ten directions." In the simile, it first directly indicates, and then inquires and explains. The inquiry says: "Reaching and not reaching are different; how can they occur together?" It explains the two meanings above through the one [concept of] having no body. Because of having no body, there is nowhere that can be reached. Also, because of having none, there is nowhere it does not reach, just as space is in form. If space had a body, that body would be a collection of matter and would obstruct form, just as when iron enters water, water does not enter iron. Now, because it has no body, it pervades and enters into form. The Dharma is understood by analogy with the simile. This uses phenomenal emptiness to illustrate noumenal emptiness, and noumenal emptiness is the dharmakāya; hence the sūtra verse says, "The Buddha takes Dharma as his body, pure like empty space." From "for sentient beings..." downward, this resolves an external doubt.