大方廣佛華嚴經隨疏演義鈔 73.12

73.12

第五釋名分。疏「今此一段從所受立名」下，此文有三：初此上揀別、二引論釋、三「謂佛身」下疏釋論。然此一段，若從所受，應名法雨地；若從能受，應名法海地。今從受處，名為法雲。雲當佛身，而論意又以聞法相似猶如虛空，則以虛空為能受；菩薩身遍覆故，雲為所受之法。以雲義多含，故論影出之。疏「由前七智」等者，七智正是此地別行，所以舉之。「成就念力」，偏語受法之德。「此智實成」下，釋經「隨順無量菩提」之言。由因成果就，故云隨順，無量菩提、無量之德皆隨順也。

Fifth, the 'Section on Explaining the Name.' Regarding the commentary's 'Now this passage establishes its name based on that which is received' downwards, this text has three: first, differentiating above this; second, citing the treatise to explain; third, the commentary explaining the treatise from 'meaning the Buddha body' downwards. Now, this passage, if based on that which is received, should be named 'Ground of the Dharma Rain'; if based on that which is capable of receiving, it should be named 'Ground of the Dharma Ocean.' Now, based on the locus of receiving, it is named 'Dharma Cloud.' 'Cloud' corresponds to the Buddha body, yet the intent of the treatise also takes hearing the Dharma to be similar to space, thus taking space as that capable of receiving; because the bodhisattva's body covers all, the cloud is the Dharma received. Because the meaning of cloud contains much, the treatise reflected it. Regarding the commentary's 'Due to the previous seven cognitions,' etc.: the seven cognitions are precisely the distinct practices of this ground, which is why they are cited. 'Accomplishing the power of mindfulness' exclusively speaks of the virtue of receiving the Dharma. From 'this cognition is truly accomplished' downwards, it explains the sūtra's words 'conforming to immeasurable bodhi.' Due to causes being accomplished and fruits being realized, it says 'conforming': immeasurable bodhi and immeasurable virtues are all conformed to.