大方廣佛華嚴經隨疏演義鈔 54.3

54.3

疏「第二意加」者，當時如來但意地冥被與其智力，都無言說，皆集經者言。疏「總中身有二種」者，論經總句云「與金剛藏菩薩真實無畏身」，無畏即無能勝義。上力被下，故名為與。雖己之智，即不可他用，約為緣助，故得言與。如鬼入身尚增智辯，況於如來。問：此與為暫為永？答：有三義。一就實相，金剛藏上契佛心，佛力下被，相應為與，此與則常。二就化體，既金剛藏化周法界，無時不說，隨說即與，無有暫廢，亦得名永。三就化相，有說不說，說時即與，此則非永。然此總句亦總亦別，總謂總攝十句為無能勝身故；別謂此句即當色身，後九句別唯屬名故。二名已去即得名身，身者聚義。

Regarding the Commentary's phrase 'The second [section], the mental empowerment': at that time the Tathāgata only invisibly empowered [him] in the mental ground, bestowing upon him the power of cognition, entirely without spoken words; these were all words of the compilers of the sūtra. Regarding the Commentary's phrase 'In the general [clause], bodies are of two kinds': the general clause of the treatise-sūtra says, 'bestowed upon Vajragarbha Bodhisattva an authentic and fearless body.' 'Fearless' means 'insurmountable.' The higher power is bestowed upon the lower, and therefore it is called 'bestowed.' Although one's own cognition cannot be used by another, in terms of acting as a conditioning support, it can properly be called 'bestowed.' Just as when a spirit enters a body it still increases intelligence and eloquence, how much more so with the Tathāgata! Question: Is this bestowal temporary or everlasting? Answer: There are three senses. First, in terms of the real mark, Vajragarbha tallies above with the Buddha's mind, and the Buddha's power is bestowed below; their correspondence is the bestowal, and this bestowal is constant. Second, in terms of the body of transformation, since Vajragarbha's transformations pervade the dharmadhātu, there is no time when he does not teach; whenever he speaks, it is bestowed, without temporary interruption, so it may also be called everlasting. Third, in terms of the characteristics of transformation, there are times of speaking and times of non-speaking; it is bestowed only when speaking, so this is not everlasting. However, this general clause is both general and specific: 'general' means that it subsumes all ten clauses as the insurmountable body; 'specific' means that this clause corresponds to the physical body, while the subsequent nine clauses specifically belong only to names. From the combination of two names onward, they are called a 'body' of names (nāmakāya), 'body' having the meaning of an aggregate.