大方廣佛華嚴經隨疏演義鈔 79.4

79.4

疏「二釋名」者，疏文分三：初正釋、二「若唯約化」下結彈古義、三「然來即出現」下會六釋。初中四：一總釋。二「如來雖」下，結前生後。三「若依法身」下別釋。然法身若約報上論法，應云真如出纏是法身出現；今以出纏為報，直就體上，故云「如理常現」。餘二可知。四「今以新佛」下，融通會釋。於中二：先會三身十身、後會品名證成前義。前中有三：初以法報相對、二真應相對、三結融三十。今初。言「新佛舊成曾無二體」者，以報就法，如出模之像，像本舊成，故無二體。言「新成舊佛法報似分」者，以法就報，如金成像，金像似分，以有未成像金故。今成像竟，似分二矣。前對是非異，此對是非一，非一即非異，故言似分，竟無二體。

Regarding the Commentary's "Second, explaining the name," the commentary's text is divided into three: first, the correct explanation; second, from "If restricted only to transformation..." onward, concluding with a critique of ancient interpretations; third, from "However, 'coming' is precisely 'manifestation'..." onward, harmonizing with the six compound analyses. In the first part, there are four: 1. A general explanation. 2. From "Although the Tathāgata..." onward, concluding what came before and introducing what follows. 3. From "If based on the dharmakāya..." onward, the specific explanation. However, as for the dharmakāya, if discussing dharma upon the recompense [body], one should say that tathatā emerging from entanglement is the manifestation of the dharmakāya; now, taking emergence from entanglement as the recompense, and approaching it directly upon the essence, it therefore says "constantly manifests according to principle." The remaining two can be known. 4. From "Now, taking the newly [awakened] Buddha..." onward, fusing and harmonizing the explanations. Therein are two: first, harmonizing the three bodies and the ten bodies; next, harmonizing the chapter title to substantiate the previous meaning. In the former part, there are three: first, contrasting the dharma and recompense [bodies]; second, contrasting the true and the responsive; third, concluding with the fusion of the three and the ten. Now, the first: the statement "the newly [awakened] Buddha and the originally accomplished [Buddha] have never had two essences" approaches the dharma from the recompense, like an image emerging from a mold: the image is fundamentally originally accomplished, and therefore there are not two essences. The statement "in the newly accomplished and original Buddha, dharma and recompense seem divided" approaches the recompense from the dharma, like gold forming an image: gold and image seem divided, because there is gold that has not yet formed an image. Now that the image is formed, they seem divided into two. The former contrast is non-difference; this contrast is non-oneness; non-oneness is non-difference, so it says they seem divided, while ultimately there are not two essences.