大方廣佛華嚴經隨疏演義鈔 4.38

4.38

Regarding the commentary's statement, "Tenth, unimpededness of complete interpenetration", and so forth: there are two parts in the text: first, explaining separately; second, concluding generally. Now, the first: because the Buddha Vairocana fuses the great dharmadhātu to serve as his body, there is nothing it is not identical with. It does not await the manifestation of a body before being named identical with phenomena and so forth, because the essence of the dharmadhātu excludes nothing and is identical with everything, causing the body to be likewise. If pointing to characteristics to explain separately: the material characteristics of the Buddha's body are phenomena. Being entirely identical with the dharmakāya is principle. "Immediately one and immediately many" has two meanings: first, the dharmakāya is one and responsive transformations are many; since the true and the responsive are fused, they are mutually identical. Second, this response in one place is immediately a response in many places, also because their essence is fused; furthermore, it is because this single response constitutes many responses. Therefore the Chapter on Awakening through Light states: "One body becomes immeasurable, / and immeasurable again becomes one; / clearly knowing all worlds, / manifested forms pervade everything. / This body comes from nowhere, / nor is there anything accumulated; / because of sentient beings' discrimination, / they see various bodies of the Buddha," and so forth. "Immediately receptacle and immediately resident" also has two meanings: first, because the nature of phenomena makes the body and the land fused without duality; second, because there is a land body, it is receptacle; because there is a wisdom-and-correct-awakening body, it is resident. "Immediately person": because realizing the Dharma makes the person. "Immediately Dharma": because the Buddha takes Dharma as his body. "Immediately this and immediately that": because he does not leave the bodhi tree yet pervades all places. Since he also does not leave all places while sitting at the bodhi tree, one can say he is immediately that and immediately this. The two meanings differ slightly; this and that being mutually identical is the same. Moreover, this Buddha being other Buddhas, others are also this. "Immediately sentient": because it is different from wood and stone. "Immediately non-sentient": because sharing the nature of form, it acts as rivers and pools and so on; because the non-sentient is itself the Buddha's essence; and because the aggregates, realms, and sense fields are like empty space. "Immediately profound and immediately vast": because it is formless and transcends marks, it is profound; because its measure excludes nothing, it is vast. Furthermore, because its measure equals space, it is vast; because it is free from the marks of space, it is profound. Therefore the Chapter on Clarifying Inquiries states: "The profound realm of the Tathāgata, / its measure equals empty space; / all sentient beings enter it, / yet in reality there is nowhere entered." The Chapter on the Arising states: "Just as empty space pervades all material and non-material places, so it is with all Tathāgatas," and so forth; this is vastness. "Neither reaching nor not reaching"; this is profundity. Again, just as empty space is broad and non-material yet can manifest all forms, all these are profound and vast. Also, the Chapter on Sublime Adornments states: "The Buddha's body pervades all great assemblies, / filling the dharmadhātu without end"; this is vast. "Quiescent and without self-nature, it cannot be grasped"; this is profound. "Arising in order to save the world"; this possesses both profundity and vastness. "Immediately cause and immediately effect": because cause is not a cause apart from effect, and effect is not an effect apart from cause. Among the ten bodies, there are Tathāgata bodies and there are bodhisattva bodies. "Immediately three bodies and immediately ten bodies": if taking the ten bodies upon the Buddha's body, the bodhi body, vow body, transformation body, sustaining body, and mind-made body are subsumed under the transformation body among the three bodies; the mark-and-embellishment body, awe-inspiring power body, and merit body apply in meaning to both reward and transformation [bodies]. The dharmakāya is the dharmakāya; the wisdom body in meaning applies to all three bodies, but restrictedly is only the reward body. Therefore the three are immediately the ten, and the ten are immediately the three. If referring to the ten bodies of the fused three worlds being immediately the three bodies: the Tathāgata body applies to all three bodies; the wisdom body also applies to all three bodies; the dharmakāya and empty space body are the dharmakāya; the remaining six apply to Dharma and transformation, because of the dharmakāya's essence and because of responding to things as lands and so on.