大方廣佛華嚴經隨疏演義鈔 18.31

18.31

疏「已出微細」下，釋上了了究竟之言。二障有三種：一現行、二種子、三習氣。習氣、種子名為微細，佛已盡故。然二障習氣，通障菩提及大涅槃。若就別說，斷煩惱障顯於涅槃。今成正覺，略言所知耳。後別中，疏「一三業普周」等者，十中後五全十身名，前五無有身言，而義具之。一即菩提身，前總中已示；二即威勢身；三福德身；四意生身；五相好莊嚴身。

Below the Commentary's statement, "Having already emerged from the subtle," it explains the above words "clearly and completely". The two obstructions have three kinds: first, active manifestations; second, seeds; third, latencies. Latencies and seeds are called "subtle" because the Buddha has already exhausted them. However, the latencies of the two obstructions universally obstruct both bodhi and great nirvāṇa. If explained distinctly, severing the obstruction of afflictions manifests nirvāṇa. Here, regarding attaining right awakening, it briefly mentions only the knowable. In the distinct explanation that follows, regarding the Commentary's statement, "First, the three karmic actions universally pervade," and so forth: among the ten, the latter five are entirely names of the ten bodies, whereas the first five do not have the word "body", yet their meaning is complete. The first is the bodhi-body, already indicated in the general section above; the second is the body of formidable power; the third is the body of merit; the fourth is the mind-made body; the fifth is the body adorned with major marks and minor characteristics.