華嚴經旨歸 1.32

1.32

問：「說此經佛盧舍那身既在如前無盡時處，其佛為是一身？為是多身？設爾何失？二俱有過，謂若是一身，何故一切剎中各全現耶？若是多身，何故經言而不分身？又云：而如來身亦不往彼。」答：「此盧舍那法界身雲無障礙故，常在此處即在他處故、遠在他方恒住此故、身不分異亦非一故、同時異處一身圓滿皆全現故、一切菩薩不能思故。」今顯此義，略辨十重：一用周無礙、二相遍無礙、三寂用無礙、四依起無礙、五真應無礙、六分圓無礙、七因果無礙、八依正無礙、九潛入無礙、十圓通無礙。

Question: "Since the body of Rocana Buddha who expounds this sūtra is present in inexhaustible times and locations as stated above, is that Buddha a single body, or is he many bodies? If so, what is the fault? Both alternatives have faults: if he is a single body, why is he manifested completely in all lands? If he is many bodies, why does the sūtra state that he does not divide his body? And also says: 'Yet the body of the Tathāgata does not go there either.'" Answer: "Because this dharmadhātu body-cloud of Rocana is unobstructed: constantly being here, he is immediately elsewhere; being far away in other directions, he eternally abides here; his body is not divided or different, nor is it one; simultaneously in different locations, a single body is completely manifest in its fullness; and all bodhisattvas are unable to conceive it." Now to reveal this meaning, I briefly discern ten layers: 1. Unobstructed pervasiveness of function; 2. Unobstructed mutual pervading of marks; 3. Unobstructed quiescence and function; 4. Unobstructed arising based on conditions; 5. Unobstructed truth and response; 6. Unobstructed division and completeness; 7. Unobstructed cause and effect; 8. Unobstructed vessel and contents; 9. Unobstructed covert entry; 10. Unobstructed perfect pervasion.