大方廣佛華嚴經隨疏演義鈔 18.64

18.64

疏「下經云佛智廣大」下，第二引當經釋。於中二：先釋普遍、後釋隨入。前中有四種遍：一約智體遍、二約智用遍，此二即第八十經，已如前引。三約契證通，心與境冥，即〈出現品〉菩提章文。四約理遍者，即義引《起信論》云「問曰：若諸佛法身離於色相者，云何能現色相？答：即此法身是色體故，能現於色。所謂從本已來色心不二，以色性即智性故，色體無形說名智身。以智性即色性故，說名法身遍一切處。所現之色無有分齊，隨心能示十方世界無量菩薩、無量報身、無量莊嚴各各差別，皆無分齊而不相妨。此非心識分別能知，以真如自在用義故。」釋曰：此文亦可證下身遍，今但取其二性不異之義，以明智性之遍。上言智體以智為體，今是理性，與前懸隔。

On the Commentary's "The sūtra below says, 'The Buddha's wisdom is vast and great'" and so forth: this is the second part, citing the present sūtra to explain. In this, there are two parts: first, explaining omnipresence; next, explaining adapted entrance. In the former, there are four kinds of omnipresence: first, in terms of the essence of wisdom being omnipresent; second, in terms of the function of wisdom being omnipresent—these two are from the eightieth fascicle of the sūtra, as already cited above. Third, in terms of conforming realization being pervasive, where mind and object merge in darkness, which is the text of the section on bodhi in the "Manifestation [of the Tathāgata]" Chapter. Fourth, regarding omnipresence in terms of principle: this is a paraphrase citing the Awakening of Faith: "Question: If the dharmakāyas of the Buddhas are free from material form and characteristics, how can they manifest material forms? Answer: Because this very dharmakāya is the essence of form, it can manifest forms. That is to say, from the origin onward, form and mind are non-dual; because the nature of form is the nature of wisdom itself, the formless essence of form is termed the wisdom-body. Because the nature of wisdom is the nature of form itself, it is said that the dharmakāya is omnipresent in all places. The forms manifested have no boundaries: conforming to minds, they can manifest immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments throughout the worlds of the ten directions, each being distinct, all having no boundaries yet not obstructing one another. This cannot be known by mental consciousness through discrimination, because of the meaning of tathatā's unhindered function." Comment: This passage could also corroborate the omnipresence of the [Buddha's] body below; here it is taken only for its meaning of the non-difference of the two natures, in order to illuminate the omnipresence of the nature of wisdom. Above, "the essence of wisdom" took wisdom as essence; here it is the nature of principle, which is vastly separated from the former.