大方廣佛華嚴經隨疏演義鈔 17.78

17.78

疏「真身無在而無不在故次辯之」者，總顯大意。言無在者，體相寂寥，離能所故。無不在者，體圓遍故。故下經云「譬如虛空，遍至一切色非色處，非至非不至。何以故？虛空無身故。如來亦爾，遍一切法、遍一切眾生、遍一切國土，非至非不至。何以故？如來身無身故，為眾生故示現其身。」又無在即體，無不在即用，體用無礙故為真身。此亦《淨名》身子答天女意，女身色相無在無不在也。

The commentary states: 'Because the true body is nowhere present yet nowhere absent, it is next distinguished'—this generally reveals the great import. 'Nowhere present' means that its essence and characteristics are tranquil and vast, free from subject and object. 'Nowhere absent' means that its essence is completely pervasive. Therefore, the sūtra below states: 'Just as empty space reaches everywhere to all physical and non-physical places, neither reaching nor not reaching. Why? Because empty space has no body. The Tathāgata is also like this: pervasively reaching all dharmas, all sentient beings, and all lands, neither reaching nor not reaching. Why? Because the Tathāgata's body has no body; for the sake of sentient beings, he manifests his body.' Furthermore, being nowhere present is essence, and being nowhere absent is function; because essence and function are unhindered, it is the true body. This is also the meaning of Śāriputra's answer to the goddess in the Vimalakīrtinirdeśa: the physical form and characteristics of a female body are nowhere present and nowhere absent.