大方廣佛華嚴經隨疏演義鈔 4.23

4.23

疏「身不分異亦非一故」下，二釋一多也。身不分異，故非多，多不礙一也。亦非一，故雖一，一不礙多也。上唯釋一多。疏「同時異處一身圓滿皆全現故」者，正釋一多，兼該真應。言一多者，以一身全現故，非一非多也。一身現多故，一不礙多；多現而常一故，多不礙一。如上已引「一身為無量，無量復為一，了知諸世間，現形遍一切」等。又云「唯一堅密身，一切塵中現」等。〈出現品〉云「如來於一成正覺身，普現一切眾生數等身成正覺」等。而言同時異處者，若異時異處，容許一身次第遍遊；今明同時異處，決是多身，而是一身全現，故非多矣。其猶一月一剎那中百川齊現，皆即一即多。又普現故非一，一月故非多故。智幢菩薩偈云「譬如淨滿月，普現一切水。影像雖無量，本月未曾二」是也。故下〈光明覺品〉疏中，明有同時同處見、異時異處見、同時異處見、異時同處見、同異時處一人頓見等。言兼真應者，一身圓滿即是真身，皆全現故即是應身。又言全現者，非分現也。言分現者，如一身中現多頭，頭中有佛，腰現仙人等，即分現也。今言全現者，即此佛身，即一切身、即諸類身，全菩薩身是佛身等。

As for the commentary's stating, "Because the body is neither divided and differentiated, nor is it one," and so forth, this is the second part, explaining the one and the many. Because the body is not divided and differentiated, it is not many; the many does not obstruct the one. Because it is also not one, although it is one, the one does not obstruct the many. The above explains only the one and the many. As for the commentary's stating, "Because at the same time in different places, the one complete and perfect body entirely appears in all," this directly explains the one and the many, and additionally encompasses the true and the response. In speaking of the one and the many: because the one body entirely appears, it is neither one nor many. Because the one body manifests as many, the one does not obstruct the many; because the many manifest while remaining ever one, the many does not obstruct the one. As cited above already: "The one body becomes immeasurable, / The immeasurable again becomes one; / Fully comprehending all worlds, / Its manifested forms pervade everything," and so forth. It also says: "Only one solid and dense body / Appears in all dust motes," and so forth. The "Chapter on the Manifestation [of the Tathāgata]" says: "The Tathāgata, in one body that has attained right awakening, universally manifests bodies equal in number to all sentient beings that have attained right awakening," and so forth. As for saying "at the same time in different places": if it were at different times in different places, it would allow for one body to sequentially travel through them; now it is clarified that at the same time in different places, they are definitely many bodies, yet they are the entire appearance of one body, and therefore not many. It is like the single moon simultaneously appearing in hundreds of rivers within a single kṣaṇa; all are at once one and at once many. Moreover, because it universally appears, it is not one; because it is the single moon, it is not many. Hence the verse by the Bodhisattva Jñānaketu states: "Just like the pure, full moon / Universally appearing in all waters, / Although its reflected images are immeasurable, / The original moon was never two." This is just it. Therefore, below, in the commentary on the "Chapter on Awakening by Light," it is explained that there is seeing at the same time and in the same place, seeing at different times and in different places, seeing at the same time in different places, seeing at different times in the same place, and seeing simultaneously by one person across same and different times and places, and so forth. As for encompassing the true and the response: the one body being complete and perfect is the true body; because all entirely appear, they are the response bodies. Furthermore, saying "entirely appear" means not partially appearing. By "partially appearing" is meant: such as within one body manifesting multiple heads, within the heads there being Buddhas, and at the waist manifesting a ṛṣi, and so on—these are partial appearances. Now, speaking of "entirely appearing": this very Buddha body is all bodies, is the bodies of all classes of beings; the entire bodhisattva body is the Buddha body, and so forth.