法華義疏 2.87

2.87

Guangzhai said: 'First, six omens are manifested in this land, and next, six omens are manifested in other lands, making twelve omens in all. The six omens manifested in this land are: 1. preaching the Dharma, 2. entering concentration, 3. raining flowers, 4. shaking the earth, 5. the assembly's rejoicing, and 6. emitting light. Bundling these six omens, they make three pairs: preaching the sūtra is approaching the capacities to create teachings, while entering concentration is quietly discerning the principle before him—this is the pair of movement and stillness. Above, the heavens rain four kinds of flowers; below, the earth shakes in six ways—this is the pair of above and below. The assembly present inwardly rejoices in their minds, while the Tathāgata outwardly emits bright light—this is the pair of internal and external.' Now we maintain that among the six clauses, three clauses are not omens. How is this known? The Commentary says: 'When the Buddha enters the king of samādhis, he manifests seven kinds of auspicious signs, not counting entering concentration'; thus we know entering concentration is not an omen. When the assembly of that time beheld the omens, they rejoiced, just as in the Pañcaviṃśatisāhasrikā when the assembly beheld the omen of the earth shaking, their minds gave rise to harmony and joy; thus we know the assembly's joy is also not an omen. Preaching the sūtra is merely a teaching responding to conditions and is also not called an omen; if preaching the sūtra were an omen, why did Maitreya not ask about the intention of preaching the sūtra? Entering concentration and the like are subject to the same objection. Now it is clarified that among the six kinds, only three are omens, namely raining flowers, shaking the earth, and emitting light. The Dazhidulun says: 'When the Buddha enters the king of samādhis, he manifests seven kinds of omens'; now, entering the immeasurable meanings samādhi, he manifests three kinds of omens.