大方廣佛華嚴經疏 49.4

49.4

Second, explaining the name: "Tathāgata" refers to the person who possesses the dharmas, which is the common designation for the three bodies and ten bodies. "Appearance" is the dharma that relies upon the person, being the general name for the fruition functions and transformation functions. Although "Tathāgata" was seen in the preceding text, because it is paired with "appearance", we re-distinguish that all ten bodies possess appearance, and provisionally make this clear relying upon the three bodies. However, "coming" (tathā-āgata) is itself appearance; yet to distinguish person and dharma so that the explanation is clear, we explain it again. If relying upon the dharmakāya Tathāgata: it is the meaning of the suchness of all dharmas, which constantly appears in accord with the noumenon, hence called "appearance"; thus the text says, "universally appearing in all, yet with nothing that appears", and also says, "its essence is equal, without increase or decrease", and so on. If relying upon the saṃbhogakāya: having mounted the path of true suchness, he comes to realize sambodhi, hence called "Tathāgata"; the fundamental virtues of his nature are manifested all at once, hence called "appearance"; thus the text says, "when the Tathāgata realizes sambodhi, he has no doubts regarding any meaning, and universally sees all sentient beings realize sambodhi", and so on. If relying upon the nirmāṇakāya: he mounts the vehicle of sarvajña to come and transform sentient beings, hence called "Tathāgata"; then the great functions responding to capacities appear all at once. The text says, "by the power of fundamental vows, he manifests the buddha-body, causing them to see the great divine transformations of the Tathāgata", and also says, "in accordance with their abilities and in accordance with their powers, beneath the bodhi tree, he realizes sambodhi with manifold bodies", and so on. Now, as for the newly enlightened Buddha and the Buddha of old realization, they have never had two different essences. For the newly realized and the Buddha of old, the dharmakāya and saṃbhogakāya seem distinct, yet there is none that does not respond in due season; therefore, identical with the true, it responds, and because the response arises in accord with nature, identical with the response, it is true. The three buddhas are in perfect interpenetration and the ten bodies are unobstructed; therefore, delineating the responsive manifestation directly reveals true accomplishment. For this reason, the Jin translation named it "Arising of Nature" (xingqi); although the word "nature" was added by interpretation, it does not violate the universal principle. Because although the response follows conditions, it does not contravene the nature; because there is nothing that does not flow forth from this dharmadhātu; because when purity overcomes defilement, the nature is directly aroused; and because if separated from conditions, the nature cannot be spoken of. Below, Xingqi Bodhisattva is added to represent what is spoken, because although delusion is identical with the true, it does not conform to the nature. Now, because the meaning of "arising" is richly inclusive, this version simply says "appearance", because it is an appearance that proceeds from nature, proceeds from cause, proceeds from truth, and proceeds from resonance. If one only delineated the appearance of the response body, one would not only lose the previous two meanings, but it would also be insufficient to reveal the profound; how could it harmonize the disparate fruitions previously mentioned? If one takes "coming" to mean "appearing", then the Tathāgata is itself the appearance, which is a karmadhāraya compound. If one separates person and dharma, all three are the appearance of the Tathāgata, distinguishing it from other appearances.