大方廣佛華嚴經疏 44.12

44.12

大文第五「佛子菩薩摩訶薩通達如是」下釋名分，中三：一能受如來大法雲雨故名法雲；二「佛子此地菩薩以自願」下明能注雨滅惑故名法雲；三「佛子此地菩薩於一念」下明注雨生善故名法雲。然後之二段從自受名，今此一段從所受立名，論云「雲法相似，以遍覆故。此地中聞法相似，猶如虛空身遍覆故。」謂佛身雲遍覆法界，法雨亦多，唯此能受，故名法雲。文中二：先總明能受之德。由前七智成就念力能受多法，此智實成多德，故云無量菩提，近說受持之義耳。二「十方」下別顯受法之相。於中三：初總顯受多、二歷數顯多、三問答顯多。今初，有法、喻、合。法中三：一明所受法多、二「大法明」下所受法妙，故下合云祕密藏也。文有三句：上二句性故，謂三慧所知名法自性。大法明是聞思，智攝受故。照是修慧，所攝受故。下句作故，謂說授眾生如雲，與他雨法雨故。三「於一念」下顯能受德。一念者，速故既多妙。又速展轉顯勝。能安者，堪能安受文故。受者，信受故。上二受文。攝者，思惟攝取義故。持者，攝受彼文，義成二持，故此但順說。下喻合中，兼反顯不能，文並易了。第二「佛子譬如大海」下歷數顯多中，先喻、後合。海能安者，受一切水故，受者不濁故。濁如不信。攝者，餘水數入，失本名故。持者，用不可盡故。第三「解脫月」下問答顯多中，先問、後答。答中二：先校量顯示一佛之所受法廣多、後「如一佛」下類顯多佛。言三世法藏者，三世佛法之藏也。而論云於法界中三種事藏者，意取法明照雨蘊在法界故。以彼經云法界藏故，故為此釋。第二注雨滅惑。釋名中此中雲等，如〈出現品〉廣明，悲雲普覆故、法雷驚蟄故，通明無畏，照機速疾令見道故。以福智因成種種身，如雲形顯多故，法雨正能破四魔故。第三注雨生善，釋名八相漸益故，可知。

Major Section 5, from "Sons of the Buddha, when the bodhisattva mahāsattva has thoroughly penetrated such..." onwards, is the Section Explaining the Name. Within this there are three [parts]: first, because they can receive the great Dharma cloud and rain of the Tathāgata, it is named "Dharma Cloud"; second, from "Sons of the Buddha, the bodhisattvas of this stage through their own vows..." onwards, it explains that because they can pour down rain to extinguish afflictions, it is named Dharma Cloud; third, from "Sons of the Buddha, the bodhisattvas of this stage in a single thought-moment..." onwards, it explains that because they pour down rain to generate roots of goodness, it is named Dharma Cloud. Furthermore, the latter two passages derive their names from what they themselves [do], whereas this present passage establishes its name from what is received. The Treatise states: "The Dharma of clouds is similar [to this stage] because it pervades and covers. Hearing the Dharma in this stage is similar [to a cloud] because [the bodhisattva's] body, like empty space, pervades and covers all." This means that the cloud of the Buddha's body pervades and covers the dharmadhātu, and the rain of the Dharma is also abundant; since only this [stage] can receive it, it is named Dharma Cloud. Within the text there are two [parts]: first, it generally explains the virtue of being able to receive. Because the previous seven wisdoms accomplished the power of mindfulness, they can receive many dharmas. This wisdom in fact accomplishes many virtues; therefore it speaks of "immeasurable bodhi," which in immediate context simply explains the meaning of receiving and retaining. Second, from "in the ten directions..." onwards, it specifically reveals the marks of receiving the Dharma. Therein are three [points]: first, generally revealing that what is received is much; second, progressing through enumerations to reveal that it is much; third, question and answer revealing that it is much. For the first now, there are the Dharma, the simile, and the application. In the Dharma, there are three: 1. explaining that the received dharmas are many; 2. from "great Dharma illumination" onwards, that the received dharmas are marvelous, which is why the application below refers to the "secret treasury." The text has three clauses: the upper two clauses concern the nature, meaning that what is known through the three kinds of wisdom is called the intrinsic nature of the Dharma. "Great Dharma illumination" is hearing and reflection, because it is gathered and retained by wisdom. "Illumination" is the wisdom of cultivation, because it is gathered and retained. The lower clause concerns operation, meaning preaching and conferring upon sentient beings like a cloud, showering the Dharma rain upon others. 3. From "in a single thought-moment" onwards, it reveals the virtue of being able to receive. "A single thought-moment" indicates swiftness; since it is both manifold and marvelous, being swift moreover progressively reveals its superiority. "Able to set down" refers to being capable of settling and receiving the text. "Receive" refers to receiving in faith. The above two [pertain to] receiving the text. "Gather" means mentally contemplating to gather its meaning. "Retain" means taking in and maintaining that text; because the meaning constitutes both forms of retention, here it is merely spoken of in a forward manner. In the simile and application below, both inversely reveal the inability [of others]; the text in both is easy to understand. Second, from "Sons of the Buddha, just as the great ocean..." onwards, in progressing through enumerations to reveal that it is much, first is the simile, followed by the application. The ocean's being able to set down is because it receives all waters; its receiving is because it does not become turbid. Becoming turbid is like lacking faith. Its gathering is because as other waters repeatedly enter, they lose their original names. Its retaining is because its utility cannot be exhausted. Third, from "Liberation Moon..." onwards, in the question and answer revealing that it is much, first comes the question, followed by the answer. In the answer there are two [parts]: first, by way of comparative assessment, revealing that the Dharma received from a single Buddha is vast and manifold; second, from "as with one Buddha..." onwards, analogously revealing the manifold Buddhas. The phrase "treasury of the Dharma of the three times" refers to the treasury of the Dharma of the Buddhas of the three times. Yet the Treatise states: "Within the dharmadhātu there are three kinds of treasuries of phenomena," the intention being that the illumination, radiation, and rain of the Dharma are contained within the dharmadhātu. Because that sūtra speaks of the "dharmadhātu treasury," it offers this interpretation. Second, pouring down rain to extinguish afflictions: in explaining the name, the clouds and so on here are extensively explained as in the "Chapter on the Arising of the Tathāgata"; because the clouds of compassion pervade and cover all, and the thunder of the Dharma awakens the dormant, the illumination of fearlessness penetrates clearly, illuminating beings' capacities with swiftness to make them see the path. Because the causes of merit and wisdom accomplish diverse bodies, manifold forms are displayed like cloud shapes, and the Dharma rain is precisely able to destroy the four māras. Third, pouring down rain to generate goodness: in explaining the name, the eight marks provide gradual benefit, as can be known.