新華嚴經論 1.31

1.31

五大會莊嚴真化別者，如《法華》會，令三千大千世界清淨莊嚴，其諸化眾亦皆充滿，所來諸佛皆云是化。《華嚴經》即不爾，即有十處十會眾，皆滿十方不移本處而充法界，一一身相及身毛孔，國剎重重、菩薩佛身互相徹入，雜類眾生亦皆無礙，身土相徹如影含容。所來之眾不壞法身而隨相好，法身相好一際無差，即相全真無有化也。不同餘教說化說真有相參會，是故今言大會別也。

Fifth, the difference in the adornment of the great assembly between true and transformed: in the Saddharmapuṇḍarīka assembly, the trichiliocosm was made pure and adorned, and the transformed assemblies also completely filled it; the incoming Buddhas were all said to be transformations. The Avataṃsaka Sūtra is not like this. There are assemblies at ten places in ten assemblies, all filling the ten directions, filling the dharmadhātu without moving from their original place; within each and every bodily mark and bodily pore, lands and kṣetras are layered, bodhisattva and Buddha bodies mutually interpenetrate, and diverse classes of sentient beings are also unimpeded, bodies and lands interpenetrating like shadows containing one another. The incoming assembly does not destroy the dharmakāya while according with the marks and secondary characteristics; the dharmakāya and the marks and secondary characteristics are of a single limit without difference, and the characteristics are wholly true without any transformation. It is unlike the other teachings that speak of transformation and truth as meeting with mutual commingling. Therefore, we now speak of the difference in the great assembly.