成唯識論述記 10.50

10.50

述曰：無性云：「由得總緣一切法智，總緣一切契經等法，不離真如，此一切法共相境智，譬如大雲，陀羅尼門、三摩地門，猶如淨水，智能藏彼，如雲含水，有能生彼勝功能故。又如大雲覆隱虛空，如是法智，覆隱如空廣大無邊惑、智二障」。惑、智二障，此名麁重。彼論又云：「又如大雲澍清淨水充滿虛空，如是法智出生無量殊勝功德，充滿所證所依身故」。世親云：言充滿者，是周遍義。《十地》第一云：「得大法身具足自在，名法雲地」；第十二云：如雲身遍滿故除垢，八相成道度眾生萌芽故，此地如是受法王位，如王太子於諸王子而得自在，但由是處有微智障故不自在，對此障故說後佛地。《十地》第十二說：此地得受位者有十相：一、主相，大寶花王出；二、量相，周圓如十阿僧祇百千三千大千世界；三、勝相，一切眾寶間錯莊嚴故；四、地相，過於一切世界境界故；五、因相，出世善根所生等，皆如彼說。又如懷孕在藏，十時菩薩亦爾，彼說十位，不能繁引。《瑜伽》四十八等中，皆廣釋行及德及名，不能繁引。此即第一釋別名已，如《十地經》。

The Commentary states: Asvabhāva says: "Due to obtaining the wisdom that universally takes all phenomena as its object, universally taking all sutras and other phenomena as its object without departing from tathatā, this wisdom whose object is the common characteristic of all phenomena is like a great cloud; the gates of dhāraṇī and samādhi are like pure water; and the wisdom can hold them, like a cloud containing water, because it possesses the superior capacity to produce them. Furthermore, just as a great cloud covers and conceals empty space, so too this wisdom of phenomena covers and conceals the two obscurations of affliction and knowledge, which are vast and boundless like space." The two obscurations of affliction and knowledge are here termed crude heaviness. That treatise also says: "Furthermore, just as a great cloud pours down pure water to fill empty space, so too this wisdom of phenomena produces immeasurable superior merits, completely filling the body that is realized and relied upon." Vasubandhu says: The word "filling" has the meaning of all-pervading. The first fascicle of the Daśabhūmika says: "Obtaining the great dharmakāya, fully endowed and autonomous, it is called the Ground of the Dharma Cloud." Fascicle twelve says: Because, like the body of a cloud, it pervades everywhere, it removes defilements, bringing forth the sprouts of sentient beings through the eight phases of attaining enlightenment; on this ground, one thus receives the stage of the Dharma King, like a crown prince gaining sovereignty among the princes; however, because there is still a subtle obscuration of knowledge in this place, one is not fully autonomous, and in contrast to this obscuration, the subsequent Buddha Ground is taught. Fascicle twelve of the Daśabhūmika says: For one who attains the stage on this ground, there are ten marks: 1. the primary mark, the appearance of the great precious flower king; 2. the mark of measure, circumference like ten asaṃkhyeya hundreds of thousands of trichiliocosms; 3. the mark of supremacy, because it is adorned with all kinds of intermingled precious gems; 4. the mark of ground, exceeding the realms of all worlds; 5. the mark of cause, produced from supramundane wholesome roots, etc., all as explained there. Furthermore, just as an embryo resides in the womb, so it is with a bodhisattva in the ten stages; that text explains ten stages, which cannot be cited in full. In the Yogācārabhūmi, fascicle forty-eight, etc., the practices, virtues, and names are all explained extensively and cannot be cited in full. This concludes the first explanation of the specific names, as in the Daśabhūmika-sūtra.