十不二門指要鈔 2.114

2.114

答：「蓋華嚴宗獨謂我經是遮那說，餘經皆是釋迦所說。故今家會之，遮那乃是釋迦異名，縱勝劣有殊，而說必是應、法定無說。若相即者，法全是應、無說即說，應全是法、說即無說。今云，法身者非離應之法，故經云：『微妙淨法身，具相三十二』等。若論即者，凡說圓教皆即法身，何獨《華嚴》？但彼經隔小故現勝身，乃報身像而即法身。今經開權，故於應身即法身也。」

Answer: "It is because the Huayan school alone claims that its own sūtra is preached by Vairocana, while other sūtras are all preached by Śākyamuni. Therefore, our school reconciles this: Vairocana is merely another name for Śākyamuni. Even though there is a distinction between superior and inferior, preaching is definitely by the response [body], while the Dharma [body] definitely has no preaching. If they are mutually identical, the Dharma [body] is completely the response [body] and non-preaching is preaching; the response [body] is completely the Dharma [body] and preaching is non-preaching. Now what is called the dharma-body is not a Dharma separate from the response [body]; hence the sūtra says: 'The subtly wondrous pure dharma-body possesses the thirty-two marks,' and so forth. If one speaks of identity, whenever the perfect teaching is preached, it is immediately the dharma-body; why only the Avataṃsaka-sūtra? But because that sūtra separates off the Hinayana, it manifests a superior body, which is the image of a reward body that is identical to the dharma-body. Now, this sūtra opens the expedient, and therefore in the responsive body it is immediately the dharma-body."