大方廣佛華嚴經隨疏演義鈔 47.41

47.41

疏「三身十身融故」者，出應亦常義所以。若法相說應，雖名常是不斷常。今法性宗，同是一常。若別說者，法身無始無終，報身有始無終，化身有始有終。今化即法，故即無始終。況報同法，亦無有始。十身融義，居然可知。疏「香等離蓋等更無別體」者，如以香等為二十事，但有二十，無二十一，以香遍二十故。類如栴檀為二十事，豈別有栴檀？後華等九事，各為二十亦然。

Regarding the commentary statement, "Because the three bodies and ten bodies are merged": this presents the reason why the response [body] is also eternal. If the Characteristics of Dharmas [tradition] speaks of the response [body], though called eternal, it is an uninterrupted eternity. Now in the Nature of Dharmas tradition, they are identically a single eternity. If explained distinctly: the dharmakāya has no beginning and no end; the saṃbhogakāya has a beginning and no end; the nirmāṇakāya has a beginning and an end. Now the nirmāṇakāya is precisely the dharmakāya, hence it has no beginning or end. How much more so does the saṃbhogakāya identical with the dharmakāya also have no beginning? The meaning of the merging of the ten bodies can be clearly known. Regarding the commentary statement, "Fragrance and so forth, apart from canopies and so forth, have no separate essence": just as when taking fragrance and so forth as twenty items, there are only twenty and no twenty-first, because fragrance pervades the twenty. Analogous to sandalwood being twenty items, how could there be a separate sandalwood? The subsequent nine items of flowers and so forth, each being twenty, are also like this.