大方廣佛華嚴經隨疏演義鈔 17.100

17.100

疏「若依此經」下，第五圓教。言「以十佛法界之身雲」者，即成正覺等。十佛，義並如前。言「念念初初為物而現」者，即體之應，應無盡時，生感即成。念念機感，念念成矣。成既不已，故曰初初。「一成一切成」者，事事無礙故。故〈出現品〉云「如來成正覺時，於其身中普見一切眾生成正覺。」故如來成，即眾生成矣。況佛佛平等，一切成佛。又於一處成，即一切處成。故〈十地〉中第十願云「願於一切世界成阿耨多羅三藐三菩提，不離一毛端處，於一切毛端處皆悉示現」等。又云「如於此處見佛坐，一切塵中亦如是。佛身無去亦無來，所有國土皆明現」等。無成不成義，不異前疏。「一覺一切覺」者，若覺一法，一法之中一切具足。無覺者，遠離覺所覺故。無不覺者，朗鑑在懷，亦不存於不覺相故。餘可知。

Regarding the Commentary's "If one relies on this sūtra" and so forth: this is the fifth, the perfect teaching. As for "With the cloud of bodies of the dharmadhātu of the ten buddhas": this refers to attaining right awakening, and so on. The ten buddhas are in their meaning entirely as stated before. As for "Manifesting for the sake of beings at the very beginning of thought after thought": this is the response of the essence; the response has no end, and as sentient beings evoke it, attainment occurs. As thought after thought there is evocative capacity, thought after thought there is attainment. Since attainment never ceases, it is called "the very beginning." "When one attains, all attain": because phenomena and phenomena are unobstructed. Hence the "Chapter on the Manifestation [of the Tathāgata]" states, "When the Tathāgata attains right awakening, within his body he universally sees all sentient beings attaining right awakening." Thus, when the Tathāgata attains it, sentient beings attain it. How much more so since buddha and buddha are equal—all attain buddhahood! Furthermore, attaining it in one place is attaining it in all places. Thus the tenth vow in the "Ten Stages" states, "I vow to attain anuttarasamyaksaṃbodhi in all worlds, without leaving the tip of a single hair, manifesting everywhere at the tips of all hairs," and so forth. It also states, "Just as one sees the Buddha sitting in this place, so it is in all particles of dust. The Buddha's body neither goes nor comes; all lands are clearly manifested," and so on. The meaning of neither attainment nor non-attainment does not differ from the preceding commentary. "When one awakens, all awaken": if one awakens to a single dharma, within that single dharma all are fully present. "Being without awakening": because one is far removed from that which awakens and that which is awakened. "Being without non-awakening": because clear mirror-like reflection resides within, and one also does not maintain the characteristic of non-awakening. The rest can be understood.