法華義疏 2.96

2.96

就文為四：第一、雨華動地瑞；第二、明時眾覩瑞歡喜；第三、佛放光瑞；第四、時眾覩光瑞。此即雨感雨應為二雙也。前明雨華，次明地動。「是時」者，雨華時也，正是四眾聞經悟一乘時。「天雨」者，雨華處也。據事而言，既說非常之法，致感諸天供養，故文殊偈云「天雨曼陀華，天鼓自然鳴，諸天龍鬼神，供養人中尊」。約理而談者，天者淨也，四眾封執之心既淨，故得聞經成佛。「曼陀羅華」者，正明所雨四華名字。但雨四華者，正表四眾成佛：前二華表出家二眾成佛，後二華表在家二眾成佛。又昔不明四乘成佛，今並會歸佛乘，故但雨四華。亦前二是白華，表聲聞緣覺無漏善成佛；後二赤華，表人天有漏善亦成佛。四華之內皆前雨小後雨大者，表修行從小以至大、自淺以入深也。「曼陀羅華」者，河西道朗云：「天華名也。中國亦有之，其色似赤而黃，如青而紫，如綠而紅。」「曼殊沙華」者，亦天華名也。其色鮮白，無白能為喻。《注經》云「如意華，隨諸天意出生，故以為名」也。「大曼陀羅華」者，大如意華，此出《正法華經》也。《道行》翻云成意華也。「曼殊沙華」者，是圓華也。次是大圓華也。光宅云：「初二赤圓華、大赤圓華，後二白圓華、大白圓華。」

With respect to the text, there are four parts: first, the omen of the raining of flowers and the shaking of the earth; second, explaining that the assembly at that time, beholding the omens, rejoiced; third, the omen of the Buddha emitting light; fourth, the assembly at that time beholding the omen of light. This constitutes two pairs of stimulus through raining [and trembling] and response through raining [and trembling]. First it explains the raining of flowers; next it explains the shaking of the earth. "At that time" refers to the time when flowers rained down, which is precisely the time when the fourfold assembly, hearing the sūtra, awakened to the ekayāna. "Heaven rained" refers to the place from which flowers rained down. In terms of events, as extraordinary Dharma was to be preached, it induced the offerings of the devas; hence Mañjuśrī's verse says: "Heaven rained down māndārava flowers, / Heavenly drums sounded spontaneously, / Devas, nāgas, ghosts, and spirits / Made offerings to the Honoured One among Men." In terms of principle, "heaven" signifies purity; as the minds of the fourfold assembly grasping tightly [to views] were purified, they were able to hear the sūtra and achieve Buddhahood. "Māndārava flowers" directly clarifies the names of the four flowers that were rained down. That only four flowers were rained down directly signifies that the fourfold assembly achieves Buddhahood: the first two flowers signify that the two monastic assemblies achieve Buddhahood; the latter two flowers signify that the two lay assemblies achieve Buddhahood. Furthermore, previously it was not explained that the four vehicles achieve Buddhahood, but now they are all gathered together into the Buddha vehicle; hence only four flowers are rained down. Also, the first two are white flowers, signifying that the outflow-free good of śrāvakas and pratyekabuddhas achieves Buddhahood; the latter two are red flowers, signifying that the outflow-bound good of humans and devas also achieves Buddhahood. That among the four flowers, the small are rained down first and the large are rained down later signifies that practice proceeds from small to large, and enters from shallow to deep. Regarding "māndārava flower", Daolang of Hexi says: "It is the name of a heavenly flower. It also exists in the Central Land; its color resembles red yet is yellow, like blue yet purple, like green yet red." Regarding "mañjūṣaka flower", it is also the name of a heavenly flower. Its color is brilliant white, such that no whiteness can serve as an analogy for it. The Zhujing says: "Flower conforming to will, as it appears in accordance with the wishes of the devas; hence its name." "Mahāmāndārava flower" is the great flower conforming to will; this comes from the Zheng fahua jing. The Daoxing translates it as 'flower accomplishing intent'. "Mañjūṣaka flower" is a round flower. The next is the great round flower. Guangzhai says: "The first two are the red round flower and the great red round flower; the latter two are the white round flower and the great white round flower."