大方廣佛華嚴經疏 8.30

8.30

自下第九明天地徵祥，謂動地興供即是顯證。上來佛成正覺，眾海雲集各申慶讚，顯佛高深，而下稱機情、上協佛願，故世主為之興供、天地為之呈祥。就文分二：先動地、後興供。前中三：一動處、二動因、三動相。今初。自陜之寬且云華藏，約下結通實周法界。諸天重重並華藏之內，故云其地何所不該。又染淨融故，雖標摩竭而地震華藏。二動因中，就主顯勝但明佛力，感應道交亦由物機。然汎明動因，總有其十，今當轉法輪亦兼成道，餘如別章。三動相者，其地下是震即是聲，動即是形，聲兼吼擊、形兼起踊，故有六種。此六各三，成十八相。搖颺不安為動，自下漸高為起，忽然騰舉為踊，隱隱出聲為震，雄聲郁遏為吼，砰磕發響為擊。十八相者，唯一方動，直爾名動。四方若次第若一時動者，名為遍動。若八方次第或一時動，名普遍動。又四方八方十方如次，名三相動。又一方獨動、十方次第動、十方同時動又為三相，餘五例之。然動何所為？依《勝思惟梵天經》，所為有七：一令諸魔怖故、二為說法時大眾心不散亂故、三令放逸者生覺知故、四令眾生知法相故、五令眾生觀說法處故、六令成熟者得解脫故、七令隨順問正義故，此上七緣正是今經所為。《地論》有四，非當此文。上約外器。若心地、聖賢地、法性地，亦有震動等義，可以虛求。二興供中三：一標數，同生之眾亦得稱主，為物依故；二「所謂」下略列；三「此諸」下結遍。

From here below, the ninth section explains the portents of heaven and earth, which means that the shaking of the earth and the raising of offerings are direct manifestations of verification. Above, when the Buddha realized sambodhi, the ocean-like assembly gathered like clouds, each presenting congratulations and praise to manifest the Buddha's loftiness and depth; below, it accords with the sentiments of [beings'] capacities, and above, it harmonizes with the Buddha's vows. Therefore, the leaders of the world raised offerings for him, and heaven and earth presented portents for him. The text is divided into two parts: first, the shaking of the earth; second, the raising of offerings. The first has three parts: 1. The locus of shaking; 2. The causes of shaking; 3. The marks of shaking. Now, the first: moving from the narrow to the broad, it is provisionally said to be the Padmagarbha, but in accord with the concluding unification below, it actually encompasses the dharmadhātu. The manifold heavens are all within the Padmagarbha; hence it says, what place does that earth not encompass? Moreover, because defilement and purity interpenetrate, although Magadha is specified, the earthquake occurs across the Padmagarbha. In the second, the causes of shaking: regarding the lord to manifest superiority, it explains only the Buddha's power; the mutual response of stimulus and response also stems from the capacities of beings. Speaking generally of the causes of shaking, there are ten in total; here it corresponds to the turning of the wheel of the Dharma and also includes the attainment of the path, with the rest as in the separate chapter. In the third, the marks of shaking: below, when the earth quakes (zhen), that is sound; when it moves (dong), that is form. Sound includes roaring (hou) and striking (ji); form includes rising (qi) and leaping (yong). Therefore there are six kinds. Each of these six has three aspects, forming eighteen marks: swaying unsteadily is moving; gradually rising from below is rising; suddenly leaping up is leaping; emitting sound muffled and deep is quaking; a powerful sound choked and roaring is roaring; crashing and emitting noise is striking. As for the eighteen marks: if only one direction moves, it is simply called 'moving'; if the four directions move successively or simultaneously, it is called 'all-moving'; if the eight directions move successively or simultaneously, it is called 'universally all-moving'. Furthermore, four directions, eight directions, and ten directions in sequence are called the three marks of moving. Again, one direction moving alone, ten directions moving successively, and ten directions moving simultaneously are another three marks, and the remaining five are modeled on this. But for what purpose is there shaking? Relying on the *Viśeṣacinti-brahma-paripṛcchā-sūtra*, there are seven purposes: 1. To make the māras terrified; 2. So that at the time of preaching the Dharma the assembly's minds are not distracted; 3. To cause the indolent to give rise to awareness; 4. To cause sentient beings to know the marks of phenomena; 5. To cause sentient beings to contemplate the place where the Dharma is preached; 6. To cause those who are mature to attain liberation; 7. To cause them to accord with and inquire about the true meaning. These seven conditions above are precisely the purposes of this sūtra. The *Daśabhūmika-vibhāṣā* gives four, which do not apply to this text. The above pertains to the external vessel. If [applied to] the ground of the mind, the ground of noble beings, or the ground of dharmatā, they also have the meanings of quaking and so forth, which may be sought in the realm of open contemplation. In the second part, the raising of offerings, there are three: 1. Indicating the number: the multitude of co-arisen [beings] may also be called 'leaders' because they are what beings rely on; 2. Briefly enumerating below 'what is called'; 3. Concluding universality below 'all these'.