大方廣佛華嚴經隨疏演義鈔 25.26

25.26

On the commentary's "Layer upon layer, all are all-pervading" and following: this resolves an objection. The objection asks: "If it is as stated above, then there is no place where Samantabhadra is absent. Why do we not see him now?" The explanation has three meanings: First, in terms of capacity, not seeing is the fault of the blind. Second, not seeing is seeing; it is seeing the space-body. That is, because empty space cannot be seen, if one does not see, that is truly seeing empty space. Third, "because it also pervades the places that are not seen": because if it could be seen, it would not be all-pervading. Why? Because both the visible and the invisible are the body of Samantabhadra. If one required the visible alone to constitute his body, then the body of Samantabhadra would not encompass the myriad existing things. Tathatā and wisdom cannot be seen; are they not the wisdom-body? Thus we clearly know that it is precisely due to there being places that are not seen that one realizes his body is all-pervading. Who can see this third body? Only the wisdom-eye can see it; it is not what is seen by the fleshy eye. Because the wisdom-eye has neither seeing nor non-seeing, it sees.