仁王經疏 3.103

3.103

釋曰：第二、散華供養。於中有三：初散行華、次般若華、後妙覺華。此三種華皆從所表，以立華名。初散行華，為表三賢，是有漏行。次般若華，為表十聖，是無漏智。後妙覺華，為顯佛地，覺法圓滿。座表三賢，最是下故。臺表十聖，出有漏故。城表涅槃，最大勝故。就前行華，文有四節：一諸王散華、二「於虛空」下華變為座、三「十方」下化佛說法、四「無量」下化眾散華。化佛說法，表法是真，以同說故。化眾散華，表人是勝，堪供養故。下准此釋。

Explanation: The second [section] is scattering flowers as an offering. Within this there are three [parts]: first, scattering practice flowers; next, prajñā flowers; and last, marvelous awakening flowers. These three kinds of flowers are all named according to what they represent. First, the scattering of practice flowers represents the three stages of worthies, which are contaminated practices. Next, the prajñā flowers represent the ten sages, which are uncontaminated wisdom. Last, the marvelous awakening flowers reveal the Buddha-ground, where the awakening to phenomena is perfected. The seats represent the three stages of worthies, because they are the lowest. The dais represents the ten sages, because they have transcended the contaminated. The city represents nirvāṇa, because it is the greatest and supreme. Regarding the previous practice flowers, the text has four segments: first, the kings scatter flowers; second, from "in empty space" downward, the flowers transform into seats; third, from "ten directions" downward, the transformation buddhas teach the Dharma; fourth, from "immeasurable" downward, the transformed assembly scatters flowers. The transformation buddhas teaching the Dharma represents that the Dharma is real, because they teach identically. The transformed assembly scattering flowers represents that the persons are supreme, being worthy of making offerings. The lower passages should be interpreted accordingly.