大方廣佛華嚴經隨疏演義鈔 53.33

53.33

疏「二約三乘」下，上就攝報，王身為大；今約成佛，報身為大。然云約三乘者，以一乘中唯說攝報，多作此王亦不必作，而其實成妙覺，不局於處、不定於天，於閻浮提成亦成真佛，故指三乘。而三乘意，亦就攝報身為彼王，於彼成佛即周法界。學人便謂報身之佛，在色究竟，則令報身報土皆成局劣。故指三乘，便為不周法界。

Regarding the commentary's: "Second, in terms of the triyāna" onward: above, in terms of the received retribution, the king's body was great; now, in terms of attaining Buddhahood, the reward body is great. However, as for saying "in terms of the triyāna": because within the One Vehicle it only speaks of the received retribution—that one mostly becomes this king, yet does not necessarily become it—and in reality, attaining Wondrous Awakening is not restricted to a place nor fixed to a heaven, so attaining it in Jambudvīpa is also attaining the true Buddha; hence it points to the triyāna. Yet the intention of the triyāna is also that, in terms of the body of received retribution, one becomes that king, and attaining Buddhahood there immediately pervades the dharmadhātu. Students then claim that the Buddha of the reward body is in Akaniṣṭha, which makes both the reward body and the reward land become restricted and inferior. Therefore, pointing to the triyāna means it does not pervade the dharmadhātu.