維摩經略疏垂裕記 2.6

2.6

問：或謂《華嚴》報身說，諸餘大乘悉應佛說以判優劣。為定爾耶？答：三身明之，應身能說，法定無說，報通二義。自受用報同法無說，他受用報同應有說。應即法故，說即無說：法即應故，無說即說。約理則非說非不說，約事則有說有不說。理事相即，諍計何從？故《法華》、《涅槃》既已開權，尚是法說，寧非報說？故曰釋迦牟尼名毘盧遮那，吾今此身即是法身。庶幾來者審而思之。

Question: Some say that the Avataṃsaka was spoken by the reward body, while all the other Mahāyāna [sūtras] were spoken by the response Buddha, using this to judge their superiority and inferiority. Is it definitively so? Answer: Explaining them in terms of the three bodies: the response body can speak, the Dharma [body] is definitively without speech, and the reward [body] admits of two meanings. The reward body for self-enjoyment, like the Dharma body, is without speech; the reward body for others' enjoyment, like the response body, has speech. Because the response is just the Dharma, speech is just non-speech; because the Dharma is just the response, non-speech is just speech. In terms of principle, it is neither speech nor non-speech; in terms of phenomena, there is speech and there is non-speech. Principle and phenomena are mutually identical; whence could sectarian disputes arise? Therefore, since the Lotus Sūtra and Nirvāṇa Sūtra have already opened the provisional, they are still spoken by the Dharma body, so how could they not be spoken by the reward body? Thus it is said: Śākyamuni is named Vairocana, and my present body is the dharmakāya. I hope that future scholars will examine and contemplate this.