大方廣佛華嚴經疏 50.18

50.18

第八「如來成正覺時」下用該動寂，釋上無止，不滯定故。文中四：初舉所依三昧。覺不滯寂，故名善覺，覺彼一相，故用為方便。二「入已」下顯一身之用。既以一相為方便，則物皆一相，故一則現多。三「如一」下類顯餘身。如來成正覺時，布身雲於法界，一一皆是廣大之身，並如一身之現。四「佛子」下總結多門。謂上來所現一定為門，餘定亦爾。定門既然，悲智總持等門亦爾，故有無量界矣，是謂高而無上、廣不可極。

Eighth, from "When the Tathāgata realizes sambodhi" downward, function encompasses both movement and quiescence, explaining "without cessation" above, because it does not stagnate in concentration. In this text there are four parts: first, stating the samādhi relied upon. Enlightenment does not stagnate in quiescence, hence it is called "well-awakened"; awakening to that single mark, it is therefore used as an expedient means. Second, from "Having entered" downward reveals the function of a single body. Since it takes the single mark as an expedient means, phenomena are all of a single mark, and therefore the one manifests as many. Third, from "Just as the single" downward analogously reveals the remaining bodies. When the Tathāgata realizes sambodhi, he spreads clouds of bodies throughout the dharmadhātu, every one of which is a vast body, all manifesting just like the single body. Fourth, from "O sons of the Buddha" downward summarizes the many gates. This means that the manifestation above takes a single concentration as its gate, and the other concentrations are likewise. Since the gates of concentration are like this, the gates of compassion, wisdom, dhāraṇī, and so forth are also like this; hence there are immeasurable realms. This is called high without superior, vast beyond limit.