大方廣佛華嚴經隨疏演義鈔 24.41

24.41

疏「無盡相言兼真身故」者，一應用無盡，若鏡對萬形。二真體無盡，此復二種：一十蓮華藏之色相故；二一一色相體無窮盡、湛然不變故。經云「如來妙色常安隱，不為時節劫數遷。大聖曠劫行慈悲，獲得金剛不壞體。」《勝鬘》云「如來色無盡，智慧亦復然」故。疏言「十化」者，即《佛地經》說：佛身有十化，初依身輪起三種化：一受生化，謂受最後身。二神通化，謂現諸變等。三業果化，謂受金鏘等。又依語輪起三種化：一辯揚化，謂轉法輪，斷疑答難。二讚勵化，謂讚勝勸學。三慶慰化，謂有進修或能斷證，隨喜慶慰。意化有四：一領受意化，謂領問受取等。二決擇意化，謂觀有情心行差別，揀擇諸法性相不同。三發起意化，謂能發起宿世善根，及令二乘發大行等。四造作意化，謂能建立諸法事義。是故當知依實起用即是化身，故說化身無別心色。釋曰：上即論文疏文具用，欲會釋經，少有添減，但觀向引自分疏中主客之言。

Regarding the commentary's statement, "The phrase 'inexhaustible marks' encompasses the true body as well": first, responsive functions are inexhaustible, like a mirror facing myriad forms. Second, the true essence is inexhaustible, which again has two kinds: first, because of the form-marks of the ten Lotus Treasuries; second, because each and every form-mark's essence is infinite, quiescent, and unchanging. The sūtra says: "The Tathāgata's wondrous form is constantly tranquil and at ease, never altered by seasons or eons. The Great Sage, having practiced loving-kindness and compassion for vast eons, has obtained a vajra-like indestructible body." The *Śrīmālādevī-sūtra* says: "The Tathāgata's form is inexhaustible, and wisdom is likewise so." As for the commentary's mention of the "ten transformations," the *Buddhabhūmi-sūtra* states: the Buddha's body has ten transformations. First, relying on the body wheel, three kinds of transformations arise: 1. transformation of taking birth, meaning taking one's final body; 2. transformation of spiritual power, meaning manifesting various miraculous changes and so forth; 3. transformation of karmic fruition, meaning receiving the golden pike and so forth. Furthermore, relying on the speech wheel, three kinds of transformations arise: 1. transformation of expounding, meaning turning the wheel of the Dharma, severing doubts, and answering difficult questions; 2. transformation of praise and encouragement, meaning praising the superior and urging study; 3. transformation of celebration and consolation, meaning rejoicing and offering consolation when someone advances in practice or is able to sever [defilements] and realize [the truth]. Mental transformations are four: 1. transformation of receiving mind, meaning accepting questions, receiving offerings, and so forth; 2. transformation of discerning mind, meaning observing the differences in sentient beings' mental actions and distinguishing the different natures and characteristics of dharmas; 3. transformation of instigating mind, meaning being able to arouse past good roots and causing followers of the two vehicles to give rise to great practice, etc.; 4. transformation of constructing mind, meaning being able to establish the affairs and meanings of all dharmas. Therefore, one should know that function arising based on reality is precisely the transformation body, which is why it is said that the transformation body has no separate mind or form. Explanation: the above is from the treatise; the commentary uses it in full, and in wishing to correlate it with the sūtra, there is slight addition and reduction; just observe the words of host and guest in the previously cited commentary and it will be clear.