大方廣佛華嚴經隨疏演義鈔 4.38

4.38

疏「十圓通無礙」等者，文中二：先別明、後總結。今初。以遮那佛融大法界而為其身，故無不即。不待現身方名即事等，以法界之體無不包故、無不即故，令身亦然。若指相別說者，佛身色相，即事也。全同法身，即理也。「即一即多」，乃有二義：一法身為一，應化為多，真應既融，故相即也。二此一處應即多處應，亦以體融。又即此一應為多應故。故〈光明覺品〉云「一身為無量，無量復為一，了知諸世間，現形遍一切。此身無所從，亦無所積聚，眾生分別故，見佛種種身」等。「即依即正」者，亦有二義：一以法性身土融無二故。二者有國土身故即依，有智正覺等身故即正。「即人」者，證法成人故。「即法」者，佛以法為身故。「即此即彼」者，不離菩提樹而遍一切處故。既亦不離一切處而坐菩提樹，可言即彼即此也。二義小異。彼此相即是同。又即此佛是他佛故，他亦是此。「即情」者，異木石故。「即非情」者，同色性作河池等故，非情即佛體故，蘊界入等若虛空故。「即深即廣」者，無形絕相故深，量無不包故廣。又量同空故廣，離空相故深。故〈問明品〉云「如來深境界，其量等虛空，一切眾生入，而實無所入。」〈出現品〉云「譬如虛空遍至一切色非色處，一切如來亦復如是」等，廣也。「非至非不至」，深也。又如虛空寬廣非色，而能顯現一切諸色等，皆深廣也。又〈妙嚴品〉云「佛身普遍諸大會，充滿法界無窮盡」，廣也。「寂滅無性不可取」，深也。「為救世間而出現」，具深廣也。「即因即果」者，因無異果之因，果無異因之果故。十身之中，有如來身、有菩薩身故。「即三身即十身」者，若以佛身上十身者，菩提身、願身、化身、力持身、意生身，即三身中化身攝也；相好身、威勢身、福德身，義通報化。法身即法身，智身義通三身，局唯報身，故即三是十、即十是三。若約融三世間十身即三身者，如來身通三身；智身亦通三身；法身、虛空身即法身；餘六通法化，法身體故、隨物應國土等故。

Regarding the commentary's statement, "Tenth, unimpededness of complete interpenetration", and so forth: there are two parts in the text: first, explaining separately; second, concluding generally. Now, the first: because the Buddha Vairocana fuses the great dharmadhātu to serve as his body, there is nothing it is not identical with. It does not await the manifestation of a body before being named identical with phenomena and so forth, because the essence of the dharmadhātu excludes nothing and is identical with everything, causing the body to be likewise. If pointing to characteristics to explain separately: the material characteristics of the Buddha's body are phenomena. Being entirely identical with the dharmakāya is principle. "Immediately one and immediately many" has two meanings: first, the dharmakāya is one and responsive transformations are many; since the true and the responsive are fused, they are mutually identical. Second, this response in one place is immediately a response in many places, also because their essence is fused; furthermore, it is because this single response constitutes many responses. Therefore the Chapter on Awakening through Light states: "One body becomes immeasurable, / and immeasurable again becomes one; / clearly knowing all worlds, / manifested forms pervade everything. / This body comes from nowhere, / nor is there anything accumulated; / because of sentient beings' discrimination, / they see various bodies of the Buddha," and so forth. "Immediately receptacle and immediately resident" also has two meanings: first, because the nature of phenomena makes the body and the land fused without duality; second, because there is a land body, it is receptacle; because there is a wisdom-and-correct-awakening body, it is resident. "Immediately person": because realizing the Dharma makes the person. "Immediately Dharma": because the Buddha takes Dharma as his body. "Immediately this and immediately that": because he does not leave the bodhi tree yet pervades all places. Since he also does not leave all places while sitting at the bodhi tree, one can say he is immediately that and immediately this. The two meanings differ slightly; this and that being mutually identical is the same. Moreover, this Buddha being other Buddhas, others are also this. "Immediately sentient": because it is different from wood and stone. "Immediately non-sentient": because sharing the nature of form, it acts as rivers and pools and so on; because the non-sentient is itself the Buddha's essence; and because the aggregates, realms, and sense fields are like empty space. "Immediately profound and immediately vast": because it is formless and transcends marks, it is profound; because its measure excludes nothing, it is vast. Furthermore, because its measure equals space, it is vast; because it is free from the marks of space, it is profound. Therefore the Chapter on Clarifying Inquiries states: "The profound realm of the Tathāgata, / its measure equals empty space; / all sentient beings enter it, / yet in reality there is nowhere entered." The Chapter on the Arising states: "Just as empty space pervades all material and non-material places, so it is with all Tathāgatas," and so forth; this is vastness. "Neither reaching nor not reaching"; this is profundity. Again, just as empty space is broad and non-material yet can manifest all forms, all these are profound and vast. Also, the Chapter on Sublime Adornments states: "The Buddha's body pervades all great assemblies, / filling the dharmadhātu without end"; this is vast. "Quiescent and without self-nature, it cannot be grasped"; this is profound. "Arising in order to save the world"; this possesses both profundity and vastness. "Immediately cause and immediately effect": because cause is not a cause apart from effect, and effect is not an effect apart from cause. Among the ten bodies, there are Tathāgata bodies and there are bodhisattva bodies. "Immediately three bodies and immediately ten bodies": if taking the ten bodies upon the Buddha's body, the bodhi body, vow body, transformation body, sustaining body, and mind-made body are subsumed under the transformation body among the three bodies; the mark-and-embellishment body, awe-inspiring power body, and merit body apply in meaning to both reward and transformation [bodies]. The dharmakāya is the dharmakāya; the wisdom body in meaning applies to all three bodies, but restrictedly is only the reward body. Therefore the three are immediately the ten, and the ten are immediately the three. If referring to the ten bodies of the fused three worlds being immediately the three bodies: the Tathāgata body applies to all three bodies; the wisdom body also applies to all three bodies; the dharmakāya and empty space body are the dharmakāya; the remaining six apply to Dharma and transformation, because of the dharmakāya's essence and because of responding to things as lands and so on.