法苑珠林 4.69

4.69

如起世經云。佛告諸比丘。有五因緣能障礙雨。令占師不測增長迷惑。記天必雨而更不雨。何者為五。一於虛空中雲興雷作。伽茶伽茶瞿厨瞿厨等聲。或出電光。或復有風吹冷氣至。如是種種皆是雨相。諸占察人及天文師等。悉剋此時必當降雨。爾時羅睺阿脩羅王從其宮出。便以兩手撮彼雨雲擲置海中。此是第一雨障因緣。占者不知而竟不雨。第二有時虛空起雲。雲中亦作伽茶等聲。亦出電光。復有風吹冷氣來。時占者見相剋天降雨。爾時火界增上力生。即於其時雨雲燒滅。此名第二雨障因緣。占者不知。而遂不雨。第三有時虛空中起雲。雲中亦作伽荼等聲。亦出電光。復有風吹冷氣來。時占者見已記天必雨。以風界增上力生。則吹雲擲置於彼迦陵伽磧中。或置諸曠野中。或置摩連那磧地。此名第三雨障因緣。占者不知而遂不雨。第四有諸眾生為放逸污清淨行故。天不依時雨。第五為閻浮提人。有不如法慳貪嫉妬邪見顛倒故。天則不雨（此二作法並同前說。長阿含經亦同相似也）以此因緣。相師迷惑占雨不定。增一阿含經云。日月有四重翳使不得放光明。何等為四。一者雲。二者風塵。三者煙。四者阿須倫。使覆日月不得放光明。比丘亦有四結。覆蔽人心不得開解。一者欲結。二者瞋恚。三者愚癡。四者利養。覆蔽人心不得開解。四分律亦有四種喻同前。一者婬欲。二者飲酒。三者捉錢寶。四者邪命。有此四法亦令佛法不明了。故頌曰。

As the Lokotpatti-sūtra states: The Buddha told the monks, 'There are five causes and conditions that can obstruct rain, rendering diviners incapable of predicting it, increasing their delusion, so that they predict that the heavens will surely rain and yet it does not rain. What are the five? First, in the sky clouds arise and thunder roars with sounds like gada-gada and gucu-gucu, or lightning flashes forth, or wind blows bringing cold air; such various signs are all marks of rain. The diviners, astrologers, and others all determine that rain will definitely fall at this time. At that time, the asura king Rāhu emerges from his palace, grasps those rainclouds with both hands, and hurls them into the ocean. This is the first cause and condition of rain obstruction; the diviners do not know it, and in the end it does not rain. Second, at times clouds arise in the sky, making sounds like gada and so forth within the clouds, lightning also flashes, and wind blows bringing cold air; then diviners see the signs and determine that the heavens will rain. At that time, the fire element arises with predominant force, and immediately burns up and destroys the rainclouds. This is called the second cause and condition of rain obstruction; the diviners do not know it, and in the end it does not rain. Third, at times clouds arise in the sky, making sounds like gada and so forth within the clouds, lightning also flashes, and wind blows bringing cold air; then diviners, having seen it, predict that the heavens will surely rain. Because the wind element arises with predominant force, it blows the clouds and hurls them into the Kalinga desert, or into various wildernesses, or into the Marena desert lands. This is called the third cause and condition of rain obstruction; the diviners do not know it, and in the end it does not rain. Fourth, there are sentient beings who, due to negligence, defile pure conduct; therefore the heavens do not rain in season. Fifth, because the people of Jambudvīpa act contrary to the Dharma, being stingy, greedy, jealous, and having inverted wrong views, the heavens do not rain.' (These two mechanisms are identical to what was stated previously, and the Dīrgha-āgama is also similar.) By these causes and conditions, diviners are bewildered and their rain predictions are uncertain. The Ekottarika-āgama states: The sun and moon have fourfold veils that prevent them from releasing their illumination. What are the four? First, clouds; second, windblown dust; third, smoke; fourth, asuras. These veil the sun and moon so that they cannot emit illumination. Monks also have four fetters that veil people's minds so that they cannot attain understanding: first, the fetter of desire; second, malice; third, delusion; fourth, gain and offerings. These veil people's minds so that they cannot attain understanding. The Dharmaguptaka-vinaya also has four similes identical to the above: first, sexual desire; second, drinking alcohol; third, handling money and treasures; fourth, wrong livelihood. Having these four phenomena likewise prevents the Buddha's Dharma from being clearly comprehended. Therefore, a verse says: