大方廣佛華嚴經隨疏演義鈔 4.32

4.32

疏「六分圓無礙」者，支分不礙全身，全身不礙支分。謂遮那一一身分，手足眼耳乃至一毛皆有舍那全身。〈法界品〉云「如來一一毛孔中，一切剎塵諸佛坐。」〈妙嚴品〉云「佛身一切相，悉現無量佛，普入十方界，一一微塵中。」以一毛之性，不異全身故。故〈出現品〉云「佛子！菩薩摩訶薩，應知如來一毛孔中有一切眾生數等諸佛身。何以故？如來成正覺身，究竟無生滅故。如一毛孔遍法界，一切毛孔悉亦如是」等。又如來眼等，皆遍法界。若分與圓異，分既有多，應有多箇法界合成一身。以分圓無礙故，一遍一切遍也。又〈法界品〉中，普賢毛孔支節亦然。

Regarding the commentary's statement, "Sixth, unimpededness between part and whole": parts do not obstruct the whole body, and the whole body does not obstruct the parts. That is to say, in each bodily part of Vairocana—hands, feet, eyes, ears, down to a single hair—there is the complete body of Rocana. The Chapter on the Dharmadhātu states: "In every single pore of the Tathāgata, / all the Buddhas of the dust-mote lands sit." The Chapter on Sublime Adornments states: "All the marks on the Buddha's body / manifest immeasurable Buddhas, / entering everywhere into the realms of the ten directions, / in each and every dust mote." This is because the nature of a single hair is not different from the whole body. Therefore, the Chapter on the Arising [of the Tathāgata] states: "O sons of the Buddha! Bodhisattvas-mahāsattvas should know that within a single pore of the Tathāgata there are Buddha bodies equal in number to all sentient beings. Why is this? Because the body of the Tathāgata who has achieved correct awakening is ultimately free of arising and ceasing. Just as a single pore pervades the dharmadhātu, so it is with all pores," and so forth. Furthermore, the Tathāgata's eyes and so on all pervade the dharmadhātu. If the part differed from the whole, since there are many parts, there should be multiple dharmadhātus combined to form one body. Because part and whole are unimpeded, one pervasion is all pervasions. Moreover, in the Chapter on the Dharmadhātu, Samantabhadra's pores and limbs are likewise so.