大乘起信論廣釋卷第三．四．五 4.105

4.105

論。所現之色至而不相妨　釋曰。自下重明所現之色。於中有二。初明所現無礙。後明所現難思。此初也。所現之色無分齊者此礙。以其法身無礙常遍故。此所現報化色相望無間斷。橫無分根。新論說為無間。無分故無分齊。通二義也。謂心能示十方等者。顯無礙相。此中應言。隨十方世界無量菩薩心身無量報身無量莊嚴土各各差別。以文倒故似為示現菩薩之身　義即不爾。即隨十地菩薩所見示現無量他受用身無量莊嚴他受用土。隨其所見各各差別。皆無分齊而不相妨者。顯無礙義。隨一一地所見。報身皆遍法界無有分齊。為差別相即不相妨。

[Treatise:] The manifested forms... do not obstruct one another. [Commentary:] From here downward, the manifested form is clarified again. Herein there are two parts: first, clarifying that what is manifested is unobstructed; second, clarifying that what is manifested is inconceivable. This is the first. "The manifested forms are without boundaries": this [refers to being free from] obstruction. Because the dharmakāya is unobstructed, eternal, and pervasive, looking at these manifested physical marks of the saṃbhoga[kāya] and nirmāṇa[kāya], longitudinally there is no interruption, and horizontally there is no boundary. The new translation of the treatise states this as "without intermission"; having no division, they are without boundaries, encompassing both meanings. "The mind can manifest the ten directions..." and so forth reveals the characteristic of non-obstruction. Here it should say: according to the minds of immeasurable bodhisattvas in the worlds of the ten directions, their bodies are immeasurable, their saṃbhogakāyas are immeasurable, and their adorned lands are each distinct. Because the text is inverted, it appears to mean manifesting the bodies of bodhisattvas, but the meaning is not so: according to what the bodhisattvas of the ten bhūmis see, immeasurable bodies for others' enjoyment and immeasurable adorned lands for others' enjoyment are manifested; according to what they see, each is distinct. "All are without boundaries and do not obstruct one another" reveals the meaning of non-obstruction: according to what is seen on each and every bhūmi, the saṃbhogakāya pervades the dharmadhātu without boundaries, yet as distinct marks they do not obstruct one another.