大方廣佛華嚴經隨疏演義鈔 61.46

61.46

疏「設心受樂」者下，引《瑜伽》色身意身俱名身故。「故瑜伽」下，引證。於中有五：初明能治；二「令心」下，顯其治能，即前離喜；三「離喜寂靜」下，生起下文身受樂義，明是離喜之樂，故云「與喜相違心受生起」，心受生起即意身受樂；四「彼於」下，正釋身受樂義；五「是故」下，結釋經文。上約根本說故。遠公云：「身受者，受有二種，謂身與心分別有二：一約根本分別。五識等受依色根生，故名身受。意識中受從意根生，故名心受。二約所益分別身心。下品之受適暢在心，名為心受。上品之受適遍身心，就所遍處從末為名，故曰身受。今從後義，樂實心法。此處增上遍滿身心，故說身受。顯樂增上樂，是心受之義，不待言說。」釋曰：遠公有二義，意但取後，今疏具用。上引《瑜伽》證成前義，意識名身，故云心受亦名身受。

Regarding the commentary's "Even if the mental sensation experiences bliss" downward: it cites the Yogācārabhūmi where both the material body and the mental body are called 'body'. From "Therefore the Yogācāra" downward: it cites evidence. Herein there are five parts: first, clarifying the counteragent; second, from "causing the mind" downward, revealing its counteracting capability, namely the previous freedom from joy; third, from "freedom from joy is quiescent" downward, introducing the meaning of the physical experience of bliss in the subsequent text, clarifying that it is bliss free from joy, hence saying "arising of mental sensation contrary to joy"—the arising of mental sensation is precisely the mental body experiencing bliss; fourth, from "that, in..." downward, directly explaining the meaning of the bodily experience of bliss; fifth, from "therefore" downward, concluding and explaining the sūtra text. The above was spoken according to the fundamental. Master Huiyuan says: "Bodily sensation: sensation has two kinds, namely distinguishing bodily and mental as two: first, distinguished according to the root. Sensations of the five consciousnesses and so forth arise relying on physical faculties, hence they are called bodily sensations. Sensation within the mental consciousness arises from the mental faculty, hence it is called mental sensation. Second, distinguishing body and mind according to what is benefited. Inferior sensation, its ease and fluency being in the mind, is called mental sensation. Superior sensation, its ease pervading body and mind, is named after the branch based on what it pervades, hence it is called bodily sensation. Now, following the latter meaning, bliss is actually a mental dharma. Here, being predominantly pervasive throughout body and mind, it is spoken of as bodily sensation. Revealing the superior bliss of bliss, its meaning as mental sensation goes without saying." Explanation: Master Huiyuan has two meanings, intending only to take the latter, whereas now the commentary uses both. The above citation of the Yogācārabhūmi confirms the former meaning: the mental consciousness is called 'body', hence saying mental sensation is also called bodily sensation.