華嚴經探玄記 14.40

14.40

初釋名者，釋有三義：《攝大乘》云「大法智雲含眾德水，譬如大雲。」無性釋云「由得總緣一切法智，總緣一切契經法等，不離真如。此一切共相境智，譬如大雲。陀羅尼門三摩地門譬如清水，智能藏彼如雲含水，有能生彼勝功能故。」二蔽如空，麁重猶如大雲。無性釋云「又如大雲覆隱虛空，如是總緣一切法智，覆隱如空廣大無邊惑智二障。」言覆隱者，隔義斷義。三充滿法身猶如大雲。無性釋云「又如大雲注清冷水充滿虛空，如是總緣一切法智出生無量殊勝功德，充滿所證所依法身。」《唯識論》云「大法智雲含眾德水，蔽如空麁重，充滿法身，故名法雲。」此中三義同於《攝論》。《金光明》云「法身如虛空，智慧如大雲，遍覆一切，故名法雲。」真諦釋云「如虛空者，譬三如如也。虛空有三義：一容受義，譬自性法身不礙生死。二無邊義，譬顯了法身。雖得顯了，猶未究竟，如空有清淨無有塵霧處，如道內法身通惑解中道也。三清淨無塵霧，譬聖果法身。智慧如雲者，譬如如智有三：一道前性得、二道內修得、三道後至得。」文言遍者，性得如如智、遍如如理。滿者，修得如如智、滿如如理。覆者，至得如如智、覆如如理。境智相稱。雲即是雨，雨有三義：一能陰塵，道前自性智，清淨無染義；二能洗垢，道內滅惑除惡業；三能生萌芽，道後能生如萌芽。又空如法身，雲如應身。《莊嚴論》云「於第十地中，由三昧門及陀羅尼門，攝一切聞薰習因，遍滿阿黎耶識中。譬如浮雲，遍滿虛空。能以此聞薰智雲，於一一剎那，於一一相、於一一好，於毛孔雨無量無邊法雨，充足一切所化眾生。由能如雲雨法雨故，故名法雲。」《仁王經》名為灌頂。《十住論》無佛世界能雨法雨，名法雲地。《解深密》云「麁重之身廣如虛空，法身圓滿譬如大雲，皆能遍覆，故名法雲。」解云：謂我法執所薰種子無堪任故，名為麁重，遍障二空無我理故，是故經云廣如虛空。其第十地，十種法界法身圓滿，喻如大雲。證法界時，由圓滿法身及修生法身，覆隱如空廣大麁重，故名法雲。餘義如下釋名分中說。

First, explaining the name: The explanation has three meanings: The Mahāyānasaṃgraha says: "The great Dharma-wisdom cloud contains the waters of all virtues, just like a great cloud." Asvabhāva's commentary says: "Because of obtaining the wisdom that universally takes all dharmas as its object, universally taking all sūtra dharmas and the like as its object, not separated from tathatā. This wisdom taking the universal characteristics of all as its object is just like a great cloud. The dhāraṇī-doors and samādhi-doors are like pure water; wisdom can store them just as a cloud contains water, because it possesses the superior capacity to produce them." Second, obscuring like space, the coarse heaviness being just like a great cloud. Asvabhāva's commentary says: "Also, just as a great cloud covers and conceals empty space, so too the wisdom universally taking all dharmas as its object covers and conceals the broad and boundless two obstructions of afflictions and knowables that are like space." "Covering and concealing" means the sense of separating and the sense of severing. Third, filling the dharmakāya just like a great cloud. Asvabhāva's commentary says: "Also, just as a great cloud pours down pure and cool water, filling empty space, so too the wisdom universally taking all dharmas as its object generates immeasurable, extraordinary virtues, filling the realized and relied-upon dharmakāya." The Vijñaptimātratāsiddhi says: "The great Dharma-wisdom cloud contains the waters of all virtues, obscures the coarse heaviness that is like space, and fills the dharmakāya; hence it is named the Dharma Cloud." The three meanings here are the same as in the Mahāyānasaṃgraha. The Suvarṇaprabhāsa says: "The dharmakāya is like empty space, and wisdom is like a great cloud, universally covering everything; hence it is named the Dharma Cloud." Paramārtha's commentary says: "'Like empty space' is an analogy for the three tathatās. Empty space has three meanings: 1. the sense of accommodating, an analogy for the self-nature dharmakāya not obstructing saṃsāra; 2. the sense of boundlessness, an analogy for the manifest dharmakāya. Although attained as manifest, it is not yet ultimate, like where space is pure and free of dust and mist, like the dharmakāya within the path penetrating afflictions and understanding the middle path; 3. pure and free of dust and mist, an analogy for the holy-result dharmakāya. 'Wisdom is like a cloud' is an analogy for the wisdom of tathatā having three kinds: 1. naturally obtained prior to the path; 2. cultivated and obtained within the path; 3. reached and obtained after the path." The text says "pervades," meaning the naturally obtained wisdom of tathatā pervades the principle of tathatā. "Fills" means the cultivated and obtained wisdom of tathatā fills the principle of tathatā. "Covers" means the reached and obtained wisdom of tathatā covers the principle of tathatā. Object and wisdom correspond to each other. The cloud is itself rain, and rain has three meanings: 1. able to lay the dust, meaning the pure and undefiled nature of the self-nature wisdom prior to the path; 2. able to wash away grime, meaning the eradication of afflictions and removal of evil karma within the path; 3. able to sprout seedlings, meaning the ability to produce what is like seedlings after the path. Furthermore, space is like the dharmakāya, and clouds are like the response body (saṃbhogakāya). The Mahāyānasūtrālaṃkāra says: "In the tenth bhūmi, through the samādhi-doors and dhāraṇī-doors, one gathers all the causes of hearing and perfuming, fully pervading the ālayavijñāna. Just as floating clouds fully pervade empty space, one is able, with this wisdom-cloud of hearing and perfuming, in every single kṣaṇa, in every primary characteristic, in every secondary mark, and from every pore, to rain down immeasurable and boundless Dharma rain, fully satisfying all sentient beings to be transformed. Because it can rain down Dharma rain like a cloud, it is called the Dharma Cloud." The Benevolent King Sūtra names it "Consecration." The Daśabhūmika-vibhāṣā says that in a world without a buddha one can rain down Dharma rain, so it is named the Dharma Cloud bhūmi. The Saṃdhinirmocana says: "The body of coarse heaviness is broad as empty space; the dharmakāya is complete like a great cloud, and both can universally cover; hence it is named the Dharma Cloud." Explained: the seeds perfumed by clinging to self and dharmas lack competence, hence they are called coarse heaviness; because they universally obstruct the principle of the twofold emptiness and non-self, the sūtra therefore says 'broad as empty space.' In this tenth bhūmi, the dharmakāya of the ten kinds of dharmadhātu is complete, compared to a great cloud. When realizing the dharmadhātu, by virtue of the complete dharmakāya and the cultivated dharmakāya, it covers and conceals the broad coarse heaviness that is like space; hence it is named the Dharma Cloud. Other meanings are explained below in the section explaining the name.