大方廣佛華嚴經隨疏演義鈔 24.25

24.25

疏「則十身圓融遍四法界」者，以但言佛身故通十身，但云法界故通四界，以體即理、以用即事，體用無礙即事理無礙，即一即遍即事事無礙。又初句體遍，次句明用，第三句明用遍，第四句不動本也。本有二種：一真身為本，本體自遍，以用如體，故不動本而能普遍。二應用之中自有本末，菩提座身即本，周十方即末，故下不起樹王而昇四天，正明不動本而周遍。今明雖遍法界而處此座，明不壞末而歸本。此二不相離，故疏以「不動本而周遍」釋不壞末而歸本耳。

Regarding the commentary's statement, "Then the ten bodies are perfectly fused and pervade the four dharmadhātus": because it only speaks of the Buddha's body, it applies generally to the ten bodies; because it only says the dharmadhātu, it applies generally to the four realms. Because essence is principle and function is phenomena, the non-obstruction of essence and function is the non-obstruction of phenomena and principle; being identical to the one and identical to the pervasive is the non-obstruction of phenomena and phenomena. Furthermore, the first line states that essence is pervasive; the second line clarifies function; the third line clarifies that function is pervasive; the fourth line states not moving from the root. The root has two kinds: first, the true body is the root, and the root essence is naturally pervasive; because function is like essence, it can pervade universally without moving from the root. Second, within the adaptive functions there are naturally root and branch: the body on the bodhi-seat is the root, while extending throughout the ten directions is the branch. Thus, later, not rising from the king of trees yet ascending to the four heavens directly clarifies pervading universally without moving from the root. Here it clarifies that although it pervades the dharmadhātu, it remains on this seat, clarifying returning to the root without destroying the branch. These two are not separate; therefore the commentary explains returning to the root without destroying the branch as 'pervading universally without moving from the root.'