妙法蓮華經玄贊 7.180

7.180

贊曰：下第二段有十頌半頌前喻述。分三：初三頌合說初二喻，法王出世喻、說教普滋喻；次六頌半頌第三稟潤各異喻；後之一頌頌不自覺知喻。初中有二：初一頌總頌前二喻，後二頌別釋雲德。猶如大雲起於世間，初喻也。遍覆一切，第二喻也。頌雲有七德：一慧雲含潤，如慈心龍起雲含雨七日住，待農夫作了方始下雨。喻佛慈雲內含萬德，待生機而降跡，應器熟而宣揚。二電光晃耀，喻化導明。身光智光遍照一切。「晃」音胡廣反，光也。「曜」音弋笑反，照也。三雷聲遠振遠驚群生，喻佛出生諸魔恐怖。四令眾悅豫。「豫」喜逸也。眾喜雲興，悅當蔭覆，喻見佛出欣將說法舟航五趣。五日光掩蔽，喻除煩惱。《華嚴經》說掩邪見日故。六地上清涼，喻令有情居生死地得涅槃故。七靉靆垂布，如可承攬。有解靉者昧義，靆者黑色。「愛」「逮」音同，昧闇黑色，故名靉靆。又《廣雅》「靉靆猶翳薈」。「翳薈」，雲興盛貌。《通俗文》「雲覆日為靆靉」。喻佛降靈，慈悲興盛，作大模軌，令生欣樂，當得作佛，故如承攬。承攬乃是可得之狀。「攬」音盧敢反。若手取作「掔」。《說文》作「攬，撮持得也」。菩提雖復不可以身心得，如可似得，非正得也，以智證故。今更加三：一次前文說起於世間，悲四生故。二龍能起之，法報二身現此化故。三能澍甘雨滋潤萌牙，喻能說法益一切故。并經有十。

Commentary: The second section below has ten and a half verses that versify the preceding elaboration of the parables. It is divided into three parts: first, three verses combine the first two parables—the parable of the Dharma King appearing in the world, and the parable of preaching the teaching to moisten all universally; next, six and a half verses versify the third parable of receiving moisture variously; and the final verse versifies the parable of not being consciously aware. In the first part there are two: first, one verse generally versifies the first two parables, and the subsequent two verses separately explain the virtues of the cloud. "Just as a great cloud arises in the world" is the first parable. "Universally covering all" is the second parable. The verse attributes seven virtues to the cloud: First, the cloud of wisdom contains moisture, just as a dragon with a mind of compassion raises a cloud containing rain and stays for seven days, waiting for the farmers to finish their work before beginning to rain. This exemplifies how the Buddha's cloud of compassion inwardly contains the ten thousand virtues, awaiting the conditions of sentient beings before descending, and responding to the maturity of their capacities to proclaim [the Dharma]. Second, the lightning flashes and gleams, which exemplifies the brightness of conversion and guidance; the light of his body and the light of his wisdom shine everywhere over all. "Huang" (晃) is glossed phonetically as the fanqie of hu and guang, meaning light. "Yao" (曜) is glossed phonetically as the fanqie of yi and xiao, meaning shining. Third, the sound of thunder shakes far away, startling the multitude of beings from afar, which exemplifies how when the Buddha is born into the world, all the māras are terrified. Fourth, it makes the multitude joyful and happy. "Yu" (豫) means delight and ease. The multitude rejoices as the clouds arise and is gladdened by being sheltered, which exemplifies beings' joy at seeing the Buddha appear, about to preach the Dharma to ferry beings across the five destinies. Fifth, the light of the sun is veiled, which exemplifies the elimination of afflictions; as the Avataṃsaka-sūtra says, the sun of wrong views is veiled. Sixth, there is cool refreshment on the earth, which exemplifies causing sentient beings residing in the realm of birth and death to attain nirvāṇa. Seventh, dense and overcast it hangs down, as though it could be grasped. Some explain that ai (靉) means dim and obscured, and dai (靆) means black; "ai" (愛) and "dai" (逮) have the same sounds respectively, and being dim and black is called aidai. Furthermore, the Guangya states: "Aidai is like being dense and lush." "Dense and lush" (yihui) is the appearance of clouds rising thickly. The Tongsuwen states: "When clouds cover the sun, it is called daiai." This exemplifies the Buddha's spiritual descent: his compassion arises abundantly, providing a great model and standard, causing beings to generate joy, and that they will attain buddhahood; hence, it is "as though it could be grasped." "Could be grasped" (cheng-lan) is the appearance of being attainable. "Lan" (攬) is glossed phonetically as the fanqie of lu and gan. If taken by hand, it is written with the hand radical. The Shuowen says: "Lan means to grasp and hold onto." Although bodhi cannot be attained with body and mind, it is as though it could be attained, not a literal grasping, because it is realized through wisdom. Now three more are added: first, the preceding text says it "arises in the world" out of compassion for the four modes of birth; second, a dragon can raise it, exemplifying the two bodies—the Dharma body and the Sambhogakāya—manifesting this transformation; third, it can pour down sweet rain to nourish the sprouts, exemplifying the ability to preach the Dharma to benefit all. Together with the sūtra text, there are ten [virtues].