大方廣佛華嚴經隨疏演義鈔 72.32

72.32

疏「莊嚴論」下，七引《莊嚴》。先引論；「此從法」下，疏釋。「十住論」，第一。「瑜伽又意」下，第九重引《瑜伽》。先舉論、從「是則密雲不雨」下疏釋。即《周易》小畜卦語。《易》云「小畜，亨，密雲不雨，自我西郊。」《彖》曰「小畜，柔得位，而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，上往也。自我西郊，施未行也。」釋曰：彼況文王當紂之時，身為西伯，有君之德、猶如密雲，未有君位；德未施行，猶如不雨。今況十地含佛之德，未等正覺，故云「含德而已」。

In the commentary, from 'The Mahāyānasūtrālaṃkāra' onwards, seventh, it cites the Alaṃkāra. It first cites the treatise, and from 'This is based on the Dharma' onwards, the commentary explains it. The Daśabhūmika-vibhāṣā is the eighth. From 'Again, the intended meaning of the Yogācārabhūmi' onwards, ninth, it cites the Yogācārabhūmi again. It first brings forward the treatise, and from 'Thus, dense clouds bring no rain' onwards, the commentary explains it. These are words from the 'Xiaoxu' hexagram of the Zhouyi. The Yijing says: 'Xiaoxu: success. Dense clouds bring no rain, coming from our western suburbs.' The Tuan says: 'Xiaoxu: the supple attains the position and above and below respond to it; this is called Xiaoxu. Vigorous yet yielding, firm in the center and its will is carried out, hence success. Dense clouds bring no rain: it moves upward. Coming from our western suburbs: the dispensing [of rain] has not yet been carried out.' The explanation states: That refers metaphorically to King Wen during the time of Zhou [of Shang]; as the Lord of the West, he possessed the virtue of a ruler, just like dense clouds, yet did not hold the ruler's throne; his virtue had not yet been dispensed, just like bringing no rain. Here it refers metaphorically to the tenth bhūmi containing the virtue of a Buddha, but not yet having equaled complete awakening; hence it says 'merely containing virtue'.