華嚴一乘教義分齊章 3.63

3.63

或說釋迦報土在靈鷲山，如《法華》云「我常在靈山」等。《法華論》主釋為報身菩提也。當知此約一乘同教說。何以故？以《法華》中亦顯一乘故，其處隨教，即染歸淨，故說《法華》處即為實也。如菩提樹下說《華嚴》處，即為蓮華藏十佛境界，《法華》亦爾，漸同此故，是同教也。然未說彼處即為十華藏及因陀羅等，故非別教也。或有說此釋迦身即為實報受用之身，如《佛地經》初說「此釋迦佛即具二十一種實報功德。」彼論釋為受用身也。此亦約同教說。何以故？此釋迦佛若三乘中但為化身，若別教一乘，以為究竟十佛之身。今此方便勸彼三乘，顯釋迦身非但是化，恐難信受，故彼經中為約說佛果深功德處，明佛身隨教，即權歸實，說為報身。即方便顯說《華嚴》一乘法時，此釋迦身亦隨彼教，即究竟十佛法界身也。是故以彼為同教攝也。

Or some say that Śākyamuni's reward land is on Vulture Peak, as the Saddharmapuṇḍarīka states: "I am always on Vulture Peak," and so forth. The author of the Saddharmapuṇḍarīkopadeśa interprets this as the awakening of the reward body. One should know that this is stated according to the common teaching of the One Vehicle. Why is this? Because the Saddharmapuṇḍarīka also reveals the One Vehicle; in that place, according to the teaching, defilement is returned directly to purity, and therefore the place where the Saddharmapuṇḍarīka is preached is itself the real. Just as the place under the bodhi tree where the Avataṃsaka is preached is itself the realm of the ten buddhas of the Lotus-Store, the Saddharmapuṇḍarīka is also like this; because it is gradually identical to this, it is the common teaching. However, it has not yet stated that that place is itself the ten Lotus-Stores, Indra['s net], and so forth; therefore, it is not the distinct teaching. Or some say that this body of Śākyamuni is itself the real reward enjoyment body, as stated at the beginning of the Buddhabhūmi-sūtra: "This Śākyamuni Buddha is complete with the twenty-one qualities of the real reward." The commentary on it explains this as the enjoyment body. This is also stated according to the common teaching. Why is this? This Śākyamuni Buddha is merely a transformation body in the Three Vehicles, whereas in the distinct teaching of the One Vehicle he is taken to be the ultimate body of the ten buddhas. Now, here, provisionally encouraging those of the Three Vehicles and revealing that Śākyamuni's body is not merely a transformation, fearing that it would be difficult to believe and accept, that sūtra explains, in terms of the profound qualities of the buddha-fruition, that the buddha's body accords with the teaching: returning the expedient directly to the real, it is taught as a reward body. That is, at the time of provisionally and clearly expounding the One Vehicle teaching of the Avataṃsaka, this Śākyamuni body also accords with that teaching, being directly the ultimate dharmadhātu body of the ten buddhas. Therefore, it is subsumed under the common teaching.