大方廣佛華嚴經隨疏演義鈔 4.22

4.22

As for the commentary's stating, "The true and the response interpenetrate; the one and the many are unobstructed," and so forth, this is the second part, resolving and harmonising in response to objections. Within this there are two parts: first, two lines jointly set out the themes; second, from "because Rocana is Śākya" onward, it jointly explains them, which also has two parts: first explaining the true and the response, and next explaining the one and the many. In the former, there are two points: first, these two lines explain only the true and the response, resolving the earlier objection regarding names. That is, in the other teachings, Rocana is the true [body] and Śākya is the response [body]; hence the sūtra says: "The pure dharmakāya Vairocana Buddha; the hundreds of thousands of myriads of transformation bodies Śākyamuni Buddha." Now, since they are mutually identical, it clarifies that the true and the response interpenetrate. Therefore the "Chapter on Names" says: "Some call him Vairocana, and some name him Śākyamuni"; it is merely a difference of names. Furthermore, the "Chapter on the Flower Treasury" clarifies that in the thirteenth layer there is a world named Sahā, and its Buddha is none other than Vairocana; hence we know they are harmoniously integrated. The commentary states: "Constantly residing in this place," which also additionally resolves the earlier objection regarding location. That is, constantly residing in this place is precisely residing in other places. As for "Far away in other regions, yet ever abiding here," second, there are two pairs: they directly clarify the true and the response, additionally reveal the one and the many, and include body and realm, resolving the earlier objection regarding location. If first interpreted in terms of the true and the response: because of the response, he is here; because of the true, he pervades the dharmadhātu. Hence the sūtra says: "The Buddha's body fills the dharmadhātu, / Universally appearing before all sentient beings; / Concurring with conditions to answer their needs, there is nowhere it does not reach, / Yet he ever sits upon this bodhi seat." The first line is the true, and the remaining three are all the response. The fourth line is "constantly residing in this place," and the other three lines are "other places." As for "additionally revealing the one and the many": being in this place is the one, and being in other places is the many. Just as without rising from one place he pervades all places, sitting upon this bodhi seat is the one, and universally appearing before sentient beings is the many. As for including realms: this place is Sahā, and other places include the Flower Treasury.