[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 1.187 # 仁王經疏 1.187 仁王經疏 1.187 - **Language:** Classical Chinese ### [1.187](https://indike.org/pramana/in.bauddha.taisho.1708.1.187) 釋曰：第五、明六種震動。略有四義：一明動相、二顯動因、三辨動境、四釋動意。言動相者，依舊《華嚴》第二，明起動等三六十八動相，謂動、遍動、等遍動，起、覺、震、吼、涌皆具三相，准動意應知。相傳釋曰：搖颺不安為動，自下昇高為起，令生覺悟為覺，行隱隱有聲為震，砰礚發聲為吼，鱗隴凹凸為涌。若依《華嚴》第三十六〈如來性起品〉，具有二種六相：一動起等六，同第二卷；二東涌西沒、西涌東沒、南涌北沒、北涌南沒、邊涌中沒、中涌邊沒。解云：此後六相，如《智度》第十卷說「何故有六動？答曰：起動有上中下，下者二種，或東涌西沒、或南涌北沒、或邊涌中沒。中者有四，或東西南北、或東西邊中、或南北邊中。上者六種動。」若依新翻《華嚴》，與前不同。彼云「爾時佛威力故，普遍一切華積藏土世海六種震動，謂震、遍震、普遍震，動、遍動、普遍動，涌、遍涌、普遍涌，運、遍運、普遍運，吼、遍吼、普遍吼，擊、遍擊、普遍擊。」解云：初漸動為震，漸大動為動，上下踏涌為涌，隱隱出聲為運，漸大出聲為吼，互相皷擊其聲轉大為擊。《大般若》第一卷亦說二種六動，初六稍異。故彼云「現神通力，令此世界六種震動，謂動，極動，等極動，涌、極涌、等極涌，震、極震、等極震，擊、極擊、等極擊，吼、極吼、等極吼，爆、極爆、等極爆。」如此六種各有三相，准上應思。若依《佛地論》第十二云「動、涌、覺、起、震、吼，各有三相。」彼論釋云「六種動者，一動、二涌、三上去、四起、五下去、六吼。」廣釋如彼。言動因者，《長阿含》說，動有八因緣：一大水動時動、二尊神試力時、三如來入胎時、四出胎時、五成道時、六轉法輪時、七息教時、八入涅槃時。《增一阿含》說八因者，一閻浮提風輪從上向下，有地水火風，從下向上次第動；二菩薩入胎；三出胎；四出家學道成正覺；五入涅槃；六神通比丘心得自在；七諸天命終還生勝處；八眾生命終福盡相恥代等。而無轉法輪。言動境者，依《法華經》，此有二義：一名少動。故彼經云「而此世界六種震動」。二者大動，文殊偈云「一切諸佛土，即時大震動。」依《大智度論》第十卷云「地動因緣，有少有大有動。一閻浮提有動、四天下有動。小千國土、三千大千國土少動，以少因緣故。若福德人若生若死，一國土地動，是為少動。大動，以大因緣故，如佛初生時、成佛時、將滅度時，三千大千世界皆為震動，是時為大動。」具說如彼。言動意者，自有兩說。一依《十地論》，動地治四種煩惱：一信生天眾生，信現天報，震動天宮便生厭捨，起求法心。二造惡眾生，不識無常，縱心蕩識，令因動地捨惡從善。三我慢眾生，或因呪力能少動地。四起慢高心，使依大動，知其已劣。二依《勝思惟梵天經》，論動意有七：一令諸魔生驚怖故，二令說法時大眾不起散亂心故，三令放逸者生覺知故，四令眾生念法相故，五令眾生令觀說處故，六令成就者得解脫故，七令隨順問正義故。 > Commentary: Fifth, explaining the six kinds of quaking. In brief, there are four points: first, explaining the characteristics of the quaking; second, showing the causes of the quaking; third, discerning the realms that quake; fourth, explaining the intention of the quaking. Regarding the characteristics of the quaking: according to the second fascicle of the older translation of the Avataṃsaka, it explains eighteen characteristics of quaking across three sets of six, beginning with stirring \[and so on\], namely: stirred, universally stirred, equally universally stirred; raised, alerted, shaken, roared, surged—each possesses three characteristics, which should be understood by analogy with the intention of quaking. A traditional explanation states: tossing and being unsettled is 'stirring'; rising from below to a high place is 'raising'; causing awakening to arise is 'alerting'; moving with a muffled sound is 'shaking'; erupting in a crashing roar is 'roaring'; and \[the earth\] undulating in mounds and hollows is 'surging'. If one relies on the thirty-sixth fascicle of the Avataṃsaka, the chapter 'Arising of the Nature of the Tathāgata', it possesses two types of six characteristics: first, the six beginning with stirring and raising, which are the same as in the second fascicle; second, surging in the east and sinking in the west, surging in the west and sinking in the east, surging in the south and sinking in the north, surging in the north and sinking in the south, surging at the edges and sinking in the middle, surging in the middle and sinking at the edges. An explanation says: these latter six characteristics are as stated in the tenth fascicle of the Mahāprajñāpāramitopadeśa: 'Why are there six quakings? The answer is: the rising and quaking have superior, middling, and inferior. The inferior has two kinds: either surging in the east and sinking in the west, or surging in the south and sinking in the north, or surging at the edges and sinking in the middle. The middling has four: either east, west, south, and north; or east, west, edge, and middle; or south, north, edge, and middle. The superior has the six kinds of quaking.' If one relies on the newly translated Avataṃsaka, it differs from the previous. It says: 'At that time, due to the Buddha's spiritual power, throughout the sea of world-systems of all flower-treasury storehouse realms there were six kinds of quakings, namely: shaking, universally shaking, equally universally shaking; stirring, universally stirring, equally universally stirring; surging, universally surging, equally universally surging; moving, universally moving, equally universally moving; roaring, universally roaring, equally universally roaring; crashing, universally crashing, equally universally crashing.' An explanation says: initially quaking gradually is 'shaking'; gradually quaking more greatly is 'stirring'; tramping and surging up and down is 'surging'; emitting a muffled sound is 'moving'; emitting a gradually greater sound is 'roaring'; and their clashing and striking against one another, their sound turning louder, is 'crashing'. The first fascicle of the Mahāprajñāpāramitā-sūtra also speaks of two kinds of six quakings, the initial six being slightly different. Thus it says: 'Displaying spiritual power, he caused this world to undergo six kinds of quakings, namely: stirred, supremely stirred, equally supremely stirred; surged, supremely surged, equally supremely surged; shaken, supremely shaken, equally supremely shaken; crashed, supremely crashed, equally supremely crashed; roared, supremely roared, equally supremely roared; burst, supremely burst, equally supremely burst.' Such six kinds each possess three characteristics; they should be reflected upon by analogy with the above. If one relies on the twelfth fascicle of the Buddhabhūmi-upadeśa, it says: 'Stirred, surged, alerted, raised, shaken, and roared each possess three characteristics.' That treatise explains: 'The six kinds of quaking are: first, stirred; second, surged; third, gone up; fourth, raised; fifth, gone down; sixth, roared.' The detailed explanation is as in that work. Regarding the causes of the quaking: the Dīrghāgama states that quaking has eight causes and conditions: first, quaking when the great waters move; second, when an exalted spirit tests their power; third, when the Tathāgata enters the womb; fourth, when he emerges from the womb; fifth, when he realizes the Way; sixth, when he turns the wheel of the Dharma; seventh, when he ceases his teaching; eighth, when he enters nirvāṇa. The Ekottarikāgama explains eight causes: first, the wind-wheel of Jambudvīpa goes from top to bottom, and there are earth, water, fire, and wind, which quake sequentially from bottom to top; second, when the bodhisattva enters the womb; third, when he emerges from the womb; fourth, when he leaves home to train in the Way and realizes right enlightenment; fifth, when he enters nirvāṇa; sixth, when a monk with spiritual penetrations attains mastery of mind; seventh, when the devas pass away and are reborn in superior abodes; eighth, when sentient beings pass away and, their merit exhausted, they face mutual shame and replacement, and so forth. Yet it lacks the turning of the wheel of the Dharma. Regarding the realms that quake: relying on the Lotus Sūtra, this has two meanings: first, it is called a minor quaking. Therefore that sūtra says: 'And this world shook with six kinds of quakings.' Second, a major quaking. Mañjuśrī's verse says: 'All buddha-lands / at that moment shook greatly.' Relying on the tenth fascicle of the Mahāprajñāpāramitopadeśa, it says: 'The causes and conditions of earthquakes are minor, major, and quaking. There is quaking in one Jambudvīpa; there is quaking in the four continents. In a small-thousand realm or a trichiliocosm, there is a minor quaking due to minor causes and conditions. If a person of merit is born or dies, the earth of a single state quakes; this is a minor quaking. A major quaking is due to major causes and conditions; as when the Buddha was first born, when he attained buddhahood, and when he was about to enter extinction, the trichiliocosm all shook; this time was a major quaking.' It is fully stated as in that work. Regarding the intention of the quaking: there are two explanations. First, relying on the Daśabhūmika-śāstra, quaking the earth cures four kinds of afflictions: first, sentient beings who believe in rebirth in the heavens believe in the manifest celestial retribution; when the heavenly palaces quake, they then give rise to revulsion and renunciation and arouse the mind that seeks the Dharma. Second, sentient beings who commit evil do not recognize impermanence and indulge their minds and dissolute consciousnesses; \[the Buddha\] causes them to abandon evil and follow good due to the earth's quaking. Third, arrogant sentient beings can slightly quake the earth due to the power of mantras. Fourth, those who arouse an arrogant and haughty mind are made to realize their inferiority based on the great quaking. Second, relying on the Viśeṣacintā-brahma-paripṛcchā-sūtra, the discussion of the intention behind the quaking has seven \[reasons\]: first, to cause all māras to feel fright; second, to cause the great assembly not to give rise to a distracted mind when the Dharma is spoken; third, to cause the heedless to give rise to awareness; fourth, to cause sentient beings to be mindful of the marks of phenomena; fifth, to cause sentient beings to observe the place of preaching; sixth, to cause those who are perfected to attain liberation; seventh, to cause them to ask about the correct meaning in accordance \[with the teaching\]. > — English (machine translation) (machine translation) - [Previous: 1.186](https://indike.org/pramana/in.bauddha.taisho.1708.1.186) - [Next: 1.188](https://indike.org/pramana/in.bauddha.taisho.1708.1.188) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1708.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.1.187) — English, machine translation ## Linked texts (4) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.8.151) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.22.50) — Classical Chinese - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.1.164) — Classical Chinese - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.2.51) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.1.187](https://indike.org/pramana/in.bauddha.taisho.1708.1.187) · Pramāṇa