法華義疏 8.84

8.84

「迦葉當知」下，頌第二、八譬，此文不依譬本次第頌之，亦不依合譬前後頌之，但轉勢說法更示一法門。第一、頌雲譬；第二、頌兩譬；第三、頌大地譬；第四、頌草木譬；第五、頌受潤譬；第六、頌增長譬，第七第八同異兩譬合而頌之。要前興雲然後澍雨，故前明雲雨。雲雨是能潤，大地草木是所潤，故前明雲雨次明大地草木。大地草木稟於雲雨，故次明受潤。受潤故增長，能稟所稟有同有異，故次論之。前有如來出世故初明興雲，以出世故說法譬如澍雨。眾生所以感佛形聲者，由過去佛教生於善根，故明大地之與草木。既有宿習善根，初聞說教歡喜譬如受潤，稟教利益故增長。至理無二，隨緣差別，故次明同異。雲譬中，上長行略，今偈即廣。凡有十種歎之：一者、大雲，謂簡小歎，如輪王出世十善化物，乃至梵天說出欲論，皆是小益故名小雲，乃至二乘菩薩不能普利皆名小雲也。「遍覆一切」下，第二、平等歎。《智度論》云「摩醯首羅天、韋紐天、鳩摩羅伽天若愛眾生，即令所願皆得，若惡之即使七世皆滅」，故非平等遍益。《華嚴》明大龍王興雲，從四天下乃至六天皆悉遍覆，隨所見而興雲，隨所樂而注雨。如來說法亦爾，於四生六道隨所見而示現形，隨所聞而說法，等觀一切猶如赤子，故截手不戚、捧足不欣，善惡自彼、慈覆不二，故名遍覆一切也。「惠雲」下，第三、惠利歎。有雲興而無益，今是有益之雲，故名惠雲。如來亦爾，示形說法必能益緣也。「含潤」下，第四、作含德歎。自有焊雲不能注雨，今是有潤之雲，故云含潤。如來之身大慈所勳，是故垂應必能益物。「電光晃燿」下，第五、放光歎。《華嚴》云「如大龍王，從四天下至六天宮，隨所應見出種種色光，或閻浮檀金色乃至七寶色等」。如來亦爾，將說法時隨所應見出種種光。「雷聲遠震」下，第六、遠聞歎。《華嚴》云「如大龍王，從四天下至六天宮，隨所應聞出種種聲，或天音或樂音乃至人中即聞雷聲」。今取雷聲為喻者，能生眾生五乘善根，能覺悟無明昏蟄。《華嚴》又云「通明無畏以為電光」，震實義雷也。「令眾悅豫」者，第七稱緣歎。《華嚴》云「隨所見而興雲，隨所聞而震雷，故無不喜」。佛形聲亦爾。「日光掩弊」下，第八、破邪歎。雲未興時日有千光，以興雲故日光隱弊。佛未出世有九十六種邪智光明，佛既出世皆隱弊也。「地上清涼」者，第九、生善歎。由日光故眾生熱惱，由邪教故有邪見熱惱。佛出世破邪見，即眾生心地無邪見熱惱，得正見清涼。「靉靆垂布如可承攬」下，第十、不思議嘆。「靉」者，靉晦也。「靆」者，重累色也。大慈深厚，所現之身猶如靉靆。府就於物為垂，隨所見而普示形故稱為布。「如可承攬」者，遙觀彼雲可言傍攬及以下承，如來府順於物如可承攬，不同眾生故不可捉持，即是不思議也。

From 'Kāśyapa, you should know' downward versifies the second [part], the eight parables. This text does not follow the order of the parables themselves in versifying them, nor does it follow the order of matching the parables; rather, it shifts the presentation to preach the Dharma, presenting yet another Dharma-gate. First, it versifies the parable of the cloud. Second, it versifies the two parables [of rain]. Third, it versifies the parable of the great earth. Fourth, it versifies the parable of the grasses and trees. Fifth, it versifies the parable of receiving moisture. Sixth, it versifies the parable of growth. The seventh and eighth, the two parables of sameness and difference, are versified together. Necessarily, clouds first arise and then rain pours down; therefore, it first clarifies the clouds and rain. Clouds and rain are what can moisten; the great earth, grasses, and trees are what are moistened; therefore, it first clarifies clouds and rain, and next clarifies the great earth, grasses, and trees. The great earth, grasses, and trees depend upon the clouds and rain; therefore, it next clarifies receiving moisture. Because they receive moisture, they grow; that which receives and that which is received have both sameness and difference, so it discusses them next. Previously, there was the Tathāgata appearing in the world, so it first clarifies the rising of clouds; because of his appearance in the world, preaching the Dharma is likened to the pouring rain. The reason sentient beings respond to the Buddha's form and voice is that in the past the Buddha's teaching gave birth to good roots; therefore, it clarifies the great earth together with the grasses and trees. Since there are habitually cultivated good roots from the past, first hearing the proclaimed teaching brings joy, which is likened to receiving moisture; relying on the teaching brings benefit, and therefore they grow. The ultimate principle has no duality, yet differentiates according to conditions; therefore, it next clarifies sameness and difference. Within the parable of the cloud, the prose above was brief, but the verses here are extensive. There are ten praises of it: First, 'great cloud', which is praise by distinguishing it from the small: as when a wheel-turning king appears in the world and transforms beings through the ten good deeds, or even when Brahmā preaches the treatise on renouncing desire, these are all small benefits and thus called 'small clouds'; even the two vehicles and bodhisattvas, because they cannot universally benefit, are all called 'small clouds'. From 'Covering all completely' downward is the second, praise of equality. The Dazhidulun states: 'If Maheśvara, Viṣṇu, or Kumāra loves sentient beings, he causes them to attain whatever they wish; if he dislikes them, he causes their seven generations to be destroyed.' Thus, it is not equal and universal benefit. The Avataṃsaka clarifies that when the great dragon king raises clouds, from the four continents up to the six [desire] heavens, they cover all completely; according to what is seen, he raises clouds, and according to what is delighted in, he pours down rain. The Tathāgata's preaching of the Dharma is also like this: in the four modes of birth and the six destinies, according to what is seen, he manifests forms, and according to what is heard, he preaches the Dharma; viewing all equally as if they were his only child, he is not distressed if his hand is severed, nor delighted if his feet are lifted; good and evil belong to them, but his compassionate covering is non-dual, and thus it is called 'covering all completely'. From 'Cloud of kindness' downward is the third, praise of conferring benefit. There are clouds that arise without benefit, but this is a cloud that brings benefit, and thus it is called 'a cloud of kindness'. The Tathāgata is also like this: manifesting forms and preaching the Dharma, he is certain to benefit conditions. From 'Containing moisture' downward is the fourth, praise of containing virtue. There are naturally dry clouds that cannot pour rain, but this is a cloud possessing moisture, and thus it says 'containing moisture'. The Tathāgata's body is suffused with great compassion; therefore, his responsive manifestations are certain to benefit beings. From 'Lightning flashing and gleaming' downward is the fifth, praise of emitting light. The Avataṃsaka says: 'Like a great dragon king, from the four continents up to the palaces of the six heavens, according to what should be seen, he emits various colored lights, whether Jambūnada gold color up to the colors of the seven jewels, and so forth.' The Tathāgata is also like this: when about to preach the Dharma, according to what should be seen, he emits various lights. From 'The roar of thunder shaking afar' downward is the sixth, praise of being heard afar. The Avataṃsaka says: 'Like a great dragon king, from the four continents up to the palaces of the six heavens, according to what should be heard, he emits various sounds, whether heavenly sounds, musical sounds, or even hearing the sound of thunder among humans.' Taking the sound of thunder as an analogy here means that it can generate the good roots of the five vehicles in sentient beings and can awaken the slumber of ignorance. The Avataṃsaka also says: 'Taking the penetrating clarity of fearlessness as lightning,' shaking the thunder of the real meaning. Regarding 'Causing the assembly to rejoice': this is the seventh, praise of according with conditions. The Avataṃsaka says: 'According to what is seen, he raises clouds; according to what is heard, he rumbles thunder, and therefore none do not rejoice.' The Buddha's form and voice are also like this. From 'The sunlight is obscured' downward is the eighth, praise of breaking through the false. Before the clouds arise, the sun has a thousand rays; because the clouds arise, the sunlight is concealed and obscured. Before the Buddha appeared in the world, there were ninety-six kinds of light of false wisdom; once the Buddha appeared in the world, they were all concealed and obscured. Regarding 'Coolness on the earth': this is the ninth, praise of generating the good. Because of the sunlight, sentient beings suffer feverish afflictions; because of false teachings, there are the feverish afflictions of false views. When the Buddha appears in the world to break through false views, in the mind-ground of sentient beings there are no feverish afflictions of false views, and they attain the coolness of right view. From 'Dense and low-hanging, as if within reach' downward is the tenth, praise of the inconceivable. 'Aidai' [dense clouds] means dim obscurity. 'Dai' refers to layered color. Great compassion being profound and thick, the manifested body is like dense clouds. Bending down toward beings is 'hanging low'; universally showing forms according to what is seen is called 'spreading'. Regarding 'as if within reach': gazing from afar at that cloud, one might say it can be seized from the side or received from below; the Tathāgata bends down to comply with beings as if within reach, yet unlike sentient beings, he cannot be grasped, which is the inconceivable.