仁王護國般若經疏 2.51

2.51

Question: The formless realm lacks the aggregate of form; why then illuminate it? Answer: Although it lacks coarse form, it possesses subtle form. In terms of ordinary persons and the two vehicles not seeing it, it is called non-existent, but in truth it does exist. From "Then above his crown he manifested a thousand-jewelled lotus flower" onward is, secondly, flowers emerging from his crown. The text has three parts: first, the emergence of the flowers. From "These flowers reached up to" onward, second, clarifies their vertical manifestation. From "and even to other directions" onward, third, clarifies their horizontal manifestation. Emitting light causes them to recognize the basis of wisdom; bringing forth flowers causes them to awaken to the cause of attaining the Path. Moreover, the light is intended to transform the assembly of those who are receptive now; the flowers cause them to see and form the cause of connecting affinity. That the gods of the formless realm were not among the assembly listed earlier is because they were strict in precepts but lax in the vehicle, having no affinity for present benefit; now he causes those of non-conception to see the flowers, making it a seed for the future. From "At that time the gods of the formless realm" onward is, thirdly, the various devas raining down flowers. Formerly, the Teacher of the Doctrine manifesting signs showed that there was a stimulus; now the devas raining down flowers shows that there was a response. This is precisely the medicine matching the illness, the mutual resonance of stimulus and response. "Boundless transformations" refers to mental tree-flowers, not flowers of samsāra. The text has three parts: first the formless realm, next the form realm, and lastly the desire realm—all of which are visible. The form devas have much dhyāna; the formless devas have much samādhi; they can mentally manifest transformed flowers from trees, hence the word "transformation." The desire devas lack this; they merely rain down jewelled flowers. From "Before the Buddha's seat" onward is, fourthly, the Buddha himself generating flowers. Earlier, clarifying flowers emerging from his crown revealed the auspicious sign of the direct reward; now, generating flowers before the Buddha's seat clarifies the auspicious sign of the dependent reward. Kalpas mean tiers. From "At this time the worlds" onward is, fifthly, the great earth quaking. Emitting light and raining flowers causes their eyes to see; shaking the earth causes their minds to be shaken. When their minds are shaken, their defilements are shaken. Thus the Great Sūtra says: "The great earth quaking can cause the minds of sentient beings to be shaken." Shaking, springing up, feeling, rising, quivering, and roaring constitute the six [kinds]. Furthermore, there are six, such as springing up in the east and sinking in the west. The earth quakes from eight causes, as the Āgamas explain: first, when the great water moves, it quakes; second, when an exalted spirit tests his strength; third, when the Tathāgata enters the womb; fourth, when he exits the womb; fifth, when he attains the Path; sixth, when he turns the wheel of Dharma; seventh, when he suspends the teaching; eighth, when he enters nirvāṇa. The Zengyi [Ahan] Jing also has eight causes: the wind wheel of Jambudvīpa from above moving downwards, and the earth, water, fire, and wind from below moving upwards in succession; second, the bodhisattva entering the womb; third, exiting the womb; fourth, leaving home, studying the Path, and attaining the Path; fifth, entering nirvāṇa; sixth, an arhat monk of supernormal powers attaining mastery of mind; seventh, the devas at the end of their lives being reborn into superior places; eighth, the signs of sentient beings' merits being exhausted, and so forth. As for the intention of the shaking, the Treatise on the Daśabhūmi [Sūtra] says: "It cures three kinds of defilements: First, sentient beings born in the heavens are attached to heavenly retribution; shaking the heavenly palaces causes them to give rise to aversion and renunciation, and bring forth the aspiration to seek the Dharma. Second, sentient beings who commit evil do not recognize impermanence, giving free rein to their thoughts; through the earth quaking, it causes them to abandon evil and follow good. Third, sentient beings with arrogance, who perhaps through incantations can slightly shake the earth and give rise to high pride, are made to see the great shaking and realize their power is inferior."