大方廣佛華嚴經隨疏演義鈔 54.3

54.3

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.