大方廣佛華嚴經隨疏演義鈔 18.107

18.107

疏「又毛內調生」下，第四融國土等十身。毛內調生，則有眾生身、聲聞身、緣覺身、菩薩身及業報身。「光中持剎」，是國土身。「如空普遍」，是虛空身。上菩薩眾中亦菩薩身，如來居然可見。言「三世間圓融豈報化之云別」者，十身中，眾生業報，即眾生世間；國土虛空，即器世間；餘是智正覺世間。此三情非情異、染非染異，尚得為一。豈一如來身上，而分報化之殊？明知權說隔歷難可比此圓融。

Regarding the commentary from "Furthermore, taming beings within a hair" downward: the fourth part harmonizes the ten bodies including lands and so forth. Taming beings within a hair comprises the sentient being body, the śrāvaka body, the pratyekabuddha body, the bodhisattva body, and the karmic retribution body. "Holding kṣetras within light" is the land body. "Universally pervading like space" is the space body. Among the assembly of bodhisattvas above there is also the bodhisattva body, and the Tathāgata is plainly evident. As for the statement "When the three worlds are perfectly interfused, how could retribution and transformation be spoken of as distinct?": among the ten bodies, sentient beings and karmic retribution are the world of sentient beings; lands and space are the vessel world; the remainder are the world of correct awakening of wisdom. These three, despite their differences between sentient and non-sentient, and differences between defiled and undefiled, can still become one. How could one distinguish the difference of retribution and transformation upon the single body of the Tathāgata? It is clearly known that the disparate divisions of provisional teachings can hardly be compared to this perfect interfusion.