法華義疏 8.91

8.91

「佛亦如是」下，頌第二、合譬。釋合譬者不同，今宜開為二：第一、正合譬；第二、末後兩行重開示權實。就初合譬與上長行不同，上長行開為二：初、合前五譬；次、合同異譬。合前五譬中，初合雲、次合草木、次合雨、次合受潤、次合增長。今轉勢說法，正合四譬兼合餘四。正合四譬者：一、合雲；二、合雨；三、合受潤；四、合增長。雲、雨是能應之形聲也，受潤、增長是所感之利益。四義既要故正合之，餘四兼合，至文當出。上長行合雲為二：初、正合；次、勸眾來聽。今還頌此二也。上合雲有四：初、舉佛形合雲；二、舉佛聲合雲；三、舉號合雲；四、舉德合雲。今具頌之。初一偈，頌第一；次一偈，頌第二；次一行半，頌第三；「出于世間」下兩偈，頌第四、舉德合雲。上長行舉五種德以合雲，今但明二：五句，舉大悲德合雲；三句，舉大慈德合雲。大悲拔苦如雲能遮離於熱惱，大慈與樂如雲能潤也。「安穩樂」者，現世樂也；「世間樂」者，後世樂也；「涅槃樂」者，出世樂也。又世間樂者，生報樂也；涅槃樂者，後報樂也。《注》解云「安穩樂者，二乘樂也。世間樂者，人天樂也。涅槃樂者，大乘樂也」。

From "The Buddha is also like this" onward is the verses for the second [part], applying the parable. Commentators differ on how to interpret this application of the parable; here it should properly be divided into two: first, directly applying the parable; second, the final two lines, which re-disclose the provisional and the real. Regarding the initial application of the parable, it differs from the prose above. The prose above was divided into two: first, applying the first five parables; next, applying the parables of identity and difference. Within the application of the first five parables, it first applied the cloud, next the grass and trees, next the rain, next receiving moisture, and next growing. Now, changing the course of the exposition, it directly applies four parables while concurrently applying the remaining four. Those directly applying four parables are: first, applying the cloud; second, applying the rain; third, applying receiving moisture; fourth, applying growing. The cloud and rain are the form and sound that are capable of responding; receiving moisture and growing are the benefits experienced by those addressed. Because these four meanings are essential, they are directly applied; the remaining four are concurrently applied, which will be pointed out when we come to the text. In the prose above, applying the cloud had two [parts]: first, directly applying [it]; next, exhorting the assembly to come and listen. Now these verses likewise versify these two. Above, applying the cloud had four [aspects]: first, adducing the Buddha's physical form to apply the cloud; second, adducing the Buddha's voice to apply the cloud; third, adducing his titles to apply the cloud; fourth, adducing his virtues to apply the cloud. Now it fully versifies them. The first single verse versifies the first; the next single verse versifies the second; the next one and a half lines versify the third; from "Appearing in the world" onward, two verses versify the fourth, adducing virtues to apply the cloud. The prose above adduced five kinds of virtues to apply the cloud, but here it explains only two: five lines adduce the virtue of great compassion to apply the cloud; three lines adduce the virtue of great loving-kindness to apply the cloud. Great compassion eradicates suffering, just as a cloud can block and dispel feverish afflictions; great loving-kindness grants happiness, just as a cloud can moisten. "Peaceful happiness" is happiness in the present life; "worldly happiness" is happiness in a future life; "nirvāṇic happiness" is supramundane happiness. Again, worldly happiness is the happiness of the fruition in the immediately following rebirth (upapatti-vedanīya); nirvāṇic happiness is the happiness of the fruition in subsequent rebirths (aparaparyāya-vedanīya). The Commentary (Zhu) explains: "Peaceful happiness is the happiness of the two vehicles. Worldly happiness is the happiness of humans and devas. Nirvāṇic happiness is the happiness of the Mahāyāna."