大方廣佛華嚴經隨疏演義鈔 34.42

34.42

疏「所化共者」下，第二釋也。於中三：初釋共義、二釋不共、三雙結。今初。言「佛各變」者，如今釋迦化身。若一類眾生，昔與阿閦、彌陀、藥師、寶集皆悉有緣，應受其化。所化之者身不可分，在賢劫時閻浮之處，則阿閦如來化一佛身為釋迦文，阿彌陀佛亦化一身為釋迦文，藥師瑠璃光亦化一身為釋迦文，寶集如來亦化一身為釋迦文，同在迦毘菩提樹下一時成佛，令諸眾生但謂是一釋迦文佛。如五盞燈同照一物共發一影，實有多光各發一影，而相雜故謂之為一。如其一人屬於五佛，如上所明。若百千人同屬五佛，亦如是見五佛為一。

Regarding the Commentary's statement starting with "Those transformed that are shared": second, it explains them. Within this there are three parts: first, it explains the meaning of "shared"; second, it explains "unshared"; third, it concludes both. Now, the first: as for "the Buddhas each transform," it is like the transformation body of Śākyamuni now. If a group of sentient beings previously had conditions with Akṣobhya, Amitābha, Bhaiṣajyaguru, and Ratnasaṃbhava, and ought to receive their transformation, the bodies of those to be transformed cannot be divided; being in the place of Jambudvīpa during the Bhadrakalpa, the Tathāgata Akṣobhya transforms a Buddha body into Śākyamuni, Amitābha Buddha also transforms a body into Śākyamuni, Bhaiṣajyaguruvaiḍūryaprabha also transforms a body into Śākyamuni, and Ratnasaṃbhava Tathāgata also transforms a body into Śākyamuni, being together beneath the bodhi tree in Kapilavastu and simultaneously attaining Buddhahood, causing sentient beings merely to consider him to be one Śākyamuni Buddha. Like five lamps jointly illuminating one object and together casting a single shadow, there are in fact multiple lights each casting a shadow, but because they are blended, one considers it to be one. If one person belongs to five Buddhas, it is as clarified above. If hundreds of thousands of people together belong to five Buddhas, they likewise see the five Buddhas as one.