大方廣佛華嚴經隨疏演義鈔 72.29

72.29

疏「次釋名」下，文分為三：初總標、二「雲者」下開釋、三「然諸釋」下總結。二中四：一釋雲；二「約法」下，釋法。三「空亦」下，影出如空，以標名雖無，釋有空故；四「攝大乘」下，以諸經論釋上空雲。總有九釋，兼《攝論》三義，成十一義。一引《攝論》、二《金光明》、三《唯識》、四《瑜伽》、五無性、六真諦、七《莊嚴》、八《十住》、九重引《瑜伽》。今初，《攝論》釋有三義，此即第一義。從「此喻含水義」下，疏釋彼論，此句即疏。從「總緣一切」下，無性釋論，彼釋具云「由得總緣一切法智、總緣一切契經等，不離真如。此一切法共相境界智，譬如大雲陀羅尼門、三摩地門，猶如淨水，智能藏彼如雲含水。有能生彼勝功德故。」釋曰：共相境智者，雲與空合，如智與境冥。又共相即是總釋之義，今疏取其要言釋彼本論，義已盡矣。疏又云「譬如大雲能覆」下，即《攝論》第二義。從「此喻覆空」下，疏釋彼論。從「即以前智」下，取無性意釋。彼釋具云「又如大雲覆隱虛空，如是總緣一切法智，覆隱如空廣大充遍惑智二障。」言覆隱者，隔義斷義。疏又云「於法身」下，《攝論》第三義。從「此有二義」下，疏釋，亦取無性意。無性釋此云「又如大雲澍清冷水充滿虛空，如是總緣一切法智，出無量殊勝功德，充滿所依法身。」釋曰：彼言雖多，疏以收盡。次四可知。

In the commentary, from "next, explaining the name" onward, the text is divided into three: first, a general designation; second, from "'cloud' means" onward, opening and explaining; third, from "however, the various explanations" onward, a general conclusion. In the second, there are four: first, explaining the cloud; second, from "with respect to Dharma" onward, explaining the Dharma; third, from "space also" onward, bringing out [the analogy of] space by implication, because although it is not in the title, empty space is present in the explanation; fourth, from "the Mahāyānasaṃgraha" onward, using various sūtras and treatises to explain the aforementioned space and cloud. In total there are nine explanations, which, together with the three meanings of the Mahāyānasaṃgraha, make eleven meanings: 1. citing the Mahāyānasaṃgraha; 2. the Suvarṇaprabhāsa; 3. Vijñaptimātratā; 4. the Yogācāra; 5. Asabhāva; 6. Paramārtha; 7. the Mahāyānasūtrālaṃkāra; 8. the Daśabhūmika; 9. citing the Yogācāra again. Now, for the first: the explanation in the Mahāyānasaṃgraha has three meanings, and this is the first meaning. From "this analogy contains the meaning of holding water" onward, the commentary explains that treatise; this line is the commentary itself. From "comprehensively taking all as object" onward is Asabhāva's commentary on the treatise, which states in full: "Due to obtaining the cognition that comprehensively takes all phenomena as object, and comprehensively taking all discourses and so forth as object without departing from tathatā: the cognition whose object is the common characteristic of all these phenomena is like a great cloud; the gates of dhāraṇī and gates of samādhi are like pure water; cognition can store them just as a cloud holds water, because it is capable of generating those superior merits." Explanation: "the cognition whose object is the common characteristic" means that the cloud merges with space, just as cognition merges with the object. Furthermore, "common characteristic" is the meaning of the comprehensive explanation; here the commentary takes its essential words to explain that root treatise, and the meaning is fully captured. The commentary also says: from "just as a great cloud can cover" onward is the second meaning of the Mahāyānasaṃgraha. From "this analogy covers space" onward, the commentary explains that treatise. From "namely, by the preceding cognition" onward, it takes Asabhāva's intention in explanation. His explanation states in full: "Furthermore, just as a great cloud conceals and covers empty space, so too the cognition that comprehensively takes all phenomena as object conceals and covers the two obscurations of afflictions and knowables, which are vast and pervasive like space." The words "conceals and covers" have the meaning of separating and severing. The commentary also says: from "in the dharmakāya" onward is the third meaning of the Mahāyānasaṃgraha. From "this has two meanings" onward is the commentary's explanation, which also takes Asabhāva's intention. Asabhāva explains this by saying: "Furthermore, just as a great cloud pours down pure, cool water, filling empty space, so too the cognition that comprehensively takes all phenomena as object brings forth immeasurable superior merits, filling the dharmakāya upon which they depend." Explanation: although his words are extensive, the commentary has encompassed them entirely. The next four can be understood.