大方廣佛華嚴經隨疏演義鈔 76.37

76.37

疏「來意」，中二：先立理、二正顯。前中，正顯十身壽量，且寄三身明之。謂真身無脩短，應身示有脩短。前中，玄謂玄理，鑑謂鑑照。理智冥契以為真身。玄故則虛凝，鑑故則朗徹。出乎數，不可語其壽命短長；出乎域，不可言其形量所在。又出乎數，不可說其一身多身；出乎域，不可同其人天之壽。若開上能所證別，則三身義具。「然應物」下辨其應化。故經云「佛以法為身，清淨如虛空，所現眾色形，令入此法中。」又云「如來真身本無二，應物隨機遍十方」等。

In the commentary's section on the "purpose of this text," there are two parts: first, establishing the principle; second, directly revealing it. In the first part, it directly reveals the life span of the ten bodies, temporarily clarifying it through the three bodies. That is, the true body has neither length nor brevity, whereas the response body manifestively displays length and brevity. In the first part, "profound" refers to the profound principle, and "illuminating" refers to illuminating awareness. The tacit merging of principle and cognition constitutes the true body. Because it is profound, it is empty and tranquil; because it is illuminating, it is bright and penetrating. Transcending calculation, its life span cannot be spoken of as short or long; transcending spatial boundaries, the location of its physical dimension cannot be stated. Furthermore, transcending calculation, it cannot be described as a single body or multiple bodies; transcending spatial boundaries, it cannot be equated with the life spans of humans and gods. If the aforementioned distinction between that which realizes and that which is realized is differentiated, the meaning of the three bodies is complete. From "Yet in responding to beings" onward, it analyzes its response and transformation. Hence the sūtra says: "The Buddha takes the Dharma as body, / pure like empty space; / the manifold physical forms he manifests / cause [beings] to enter into this Dharma." It also says: "The Tathāgata's true body is fundamentally non-dual; / responding to beings in accord with their capacities, it pervades the ten directions," and so forth.