大方廣佛華嚴經隨疏演義鈔 76.39

76.39

疏「二釋名」等者，亦依真應以立其名。然諸經論說三身壽量，化則有始有終，長短萬品；報則有始無終，一得永常；法身無始無終，凝然不變。故《法華》中以伽耶生、雙林滅，化身也；我本行菩薩道時所成壽命，報身也；常住不滅，法身也。此經宗意，三身既融，三壽無礙，即長能短、即短恒長。無長無短，長短存焉，一一圓融，言思斯絕。

Regarding the commentary's "Second, explaining the name" and so forth: the name is also established based on the true [body] and the response [body]. However, when various sūtras and treatises speak of the life spans of the three bodies: the transformation [body] has a beginning and an end, with myriad kinds of length and brevity; the reward [body] has a beginning but no end, being eternally constant once attained; the dharmakāya has neither beginning nor end, being motionless and unchanging. Hence, in the Lotus Sūtra, birth in Gayā and extinction in the Twin Trees are the transformation body; the life span attained when I originally practiced the bodhisattva path is the reward body; being constantly abiding and indestructible is the dharmakāya. The essential purport of this sūtra is that since the three bodies are merged, the three life spans are unobstructed: the long can immediately be short, and the short is ever long. While there is neither long nor short, long and short are preserved; each and every one is perfectly interfused, beyond words and thought.