法華義疏 8.46

8.46

「密雲彌布」下，第三、明興雲譬。前明草木謂五乘種子，即是能感，要由感方得有應，故次諸佛出世，喻若興雲，即是應也。雲者喻佛身也。一、無心而應，譬之如雲，故《華嚴》明無心於彼此而能應一切；二、應身潤益，譬之如雲；三、能遮熱，總譬之如雲；四、應身為說本，如雲為雨本，譬之如雲。而稱「密雲」者，利益深重也。「彌布」者，廣益也。「遍覆三千大千世界」者，平等遍益也。如《華嚴》云「其身遍坐一切道場」，即是有緣同見義也。《涅槃》云「雲名龍氣，由龍有雲，由雲有雨，由法身垂應身，由應身而說法也」。

From "dense clouds spread extensively" downward is the third [part], explaining the parable of the rising cloud. Previously, the grasses and trees were explained as the seeds of the five vehicles, which are that which can evoke; only because there is an evocation can there be a response. Therefore, next, the appearance of the Buddhas in the world is likened to the rising of a cloud, which is the response. The cloud illustrates the Buddha's body. First, responding without intentional mind is likened to a cloud; hence the Avataṃsaka explains responding to all without intentional mind toward this or that. Second, the response body moistens and benefits, likened to a cloud. Third, it can shield against heat, universally likened to a cloud. Fourth, the response body is the basis for preaching, just as a cloud is the basis for rain, likened to a cloud. And calling it "dense clouds" means that the benefit is profound and weighty. "Spreading extensively" means broad benefit. "Completely covering the major trichiliocosm" means equal and universal benefit. As the Avataṃsaka says, "His body sits universally in all sites of enlightenment," which is the meaning of those with affinities seeing him together. The Nirvāṇa [Sūtra] says, "A cloud is named dragon breath; due to the dragon there is a cloud, due to the cloud there is rain; due to the dharmakāya the response body descends, and due to the response body he preaches the Dharma."