[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若實相論卷第二](https://indike.org/pramana/in.bauddha.taisho.2744) › 2.1 # 仁王般若實相論卷第二 2.1 仁王般若實相論卷第二 2.1 - **Language:** Classical Chinese ### [2.1](https://indike.org/pramana/in.bauddha.taisho.2744.2.1) 十有三□□□□□□□□□□□□□□□□□□眾明□□□□□□八修法供□□□□□□□□□□□□□□□□　般若波□□□□□□□明仁王等觀報佛三□□□供養行□□□□□□□□□至成一花臺明諸王等觀法佛三寶修法供養行□□□方佛諸天散花。經文所以而來。答曰明諸王等修□行訖。更欲興願。是故總舉觀行。無障無礙。遍覆大干。體真□乃至如雲而下。是以有此經文也。又解。歡喜無量者。明意業供養。即散百萬億花至如雲而下。明身業供養。三從願過去佛。至般若波羅蜜。明口業供養。神通變化已下表三種世間。從一花入無量花。乃至入芥子中者。明同體淨土。是正覺世間。二從一佛身入無量眾生身乃至六道身者。是二十五有眾生世間。入地水火風者。明國土世間。佛身不可思議者。結上正覺世間。眾生不可思議者。結上二十五有眾生世間。世界不可思議者。結上國土世間。爾時十六大國王聞佛說十萬億偈般若波羅蜜歡喜者。體悅相應故云歡喜。即散百萬億莖花者。法。現在心成行。行有因義曰花。行用非一稱散。故云即散百萬億花。於虛空中變成一座者。顯無障礙行與虛空平等相應也。十方諸佛共坐說般若者。明證教二道。無二為共。坐為證道。說為教道。故云共坐般若波羅蜜。無量大眾共一坐者。雖居學地。體無二也。金羅花散釋迦者。顯共因行。自體調柔雖從緣用而性不改。故云持金羅花散釋迦牟尼佛上。復散八萬四千般若波羅蜜花於虛空中。變成白雲臺者。明性清淨因行也。雷吼花者。先際教行□也。妙覺花者後際果行□□□□□□于也。天人花者世間報行方便行也。蓋中天人散恒河沙□□□□□前方便雖同。世相皆真實般若。故云而下所說般若□□言□者。自體果實故云為母。神通生處者。雖是真實而無相不相。自在無礙。故曰神通生處。時佛為王現五不思議者。彰如來具足五忍行也。三種法身者。為顯所修之道除三障故顯也。五種不思議者。明因道無礙也。三種身者明果道也。一花入無量花無量花入一花者。自利無障礙行也。一佛土入無量佛土。無量佛土入一佛土者。直明土體無障礙。無量佛土入一毛孔土。一毛孔土入無量毛孔土者。明廣大無障礙也。無量須彌無量大海入一芥子中者。明大小無障礙故。云無量須彌無量大海入芥子中。一佛身乃至入地水火風身者。明正報也。佛身不思議者。不捨生死行也。眾生身不可思議者。不捨涅槃行也。世界不可思議者。法界無障礙行也。 > Thirteen \[…\] assembly explains \[…\] eight cultivating dharma offerings \[…\] prajñāpā\[ramitā …\] explains the humane kings and others contemplating the reward Buddha's three \[…\] practices of offering \[…\] up to forming a single flower dais explains the kings and others contemplating the dharma Buddha and the three jewels, cultivating practices of dharma offering \[…\] buddhas of the \[ten\] directions and the devas scattering flowers. Why does the sūtra text come to this? The answer is: It explains that when the kings and others have completed cultivating \[these\] practices, they wish further to give rise to vows. Therefore, it summarizes the contemplative practices: unimpeded and unobstructed, pervading the great trichiliocosm, embodying the true \[…\] even raining down like clouds. For this reason, this sūtra text appears. Another explanation is: "Boundless joy" explains the offering of mental karma. From scattering millions of kotis of flowers up to raining down like clouds explains the offering of physical karma. Third, from "vowing to the past buddhas" up to "prajñāpāramitā" explains the offering of verbal karma. From "supernatural transformations" downward indicates the three kinds of worlds. From "a single flower entering boundless flowers" up to "entering into a mustard seed" explains the identical-substance pure land, which is the world of the fully enlightened. Second, from "a single buddha body entering into boundless bodies of sentient beings" up to "bodies of the six destinies" is the world of sentient beings of the twenty-five states of existence. "Entering earth, water, fire, and wind" explains the world of the physical realm. "The buddha body is inconceivable" concludes the above world of the fully enlightened. "Sentient beings are inconceivable" concludes the above world of sentient beings of the twenty-five states of existence. "Worlds are inconceivable" concludes the above world of the physical realm. When the sixteen great kings heard the Buddha preach the hundred thousand kotis of verses on the prajñāpāramitā, they rejoiced: because their essential realization resonated delightfully \[with the teaching\], it is said that they "rejoiced." "Forthwith scattering a million kotis of stems of flowers": phenomena, being brought into realization in the present mind, form practice; practice has the sense of a cause, and so is called a flower; the functions of practice are not one, and so this is termed "scattering"; hence it says "forthwith scattering a million kotis of flowers." "Transforming into a single seat in empty space": this demonstrates that unobstructed practice resonates equally with empty space. "Buddhas of the ten directions sitting together and preaching prajñā": this explains the two paths of realization and teaching; non-duality is "together"; sitting is the path of realization, and preaching is the path of teaching; hence it says "sitting together \[preaching\] the prajñāpāramitā." "The boundless great assembly sharing a single seat": although abiding in the stage of training, their essence is not dual. "Scattering suvarṇaprabhā flowers over Śākyamuni": this demonstrates the practice of common causes; their own essence is harmonized and pliant, and although responding to conditions with functions, their nature does not change; hence it says "holding suvarṇaprabhā flowers and scattering them over the Buddha Śākyamuni." "Again scattering eighty-four thousand prajñāpāramitā flowers into empty space, which transform into a white cloud dais": this explains the causal practice of the purity of nature. "Thunder-Roar flowers" are the teaching practice of the prior limit \[…\]. "Wondrous Enlightenment flowers" are the fruitional practice of the posterior limit \[…\]. "Deva and human flowers" are the mundane reward practice and expedient practice. In the canopy, devas and humans scatter \[flowers as many as\] the sands of the Ganges \[…\]; although previous expedients are the same, worldly characteristics are all the true prajñā; hence it says "the prajñā spoken of below \[…\]." The word \[…\] means: because its own essence is the fruit, it is called the mother. "The place where supernatural transformations arise": although it is true reality, it has no characteristics that are not characteristics, free and unobstructed; hence it is called "the place where supernatural transformations arise." The Buddha at that time manifested the five inconceivables for the kings: this demonstrates that the Tathāgata is fully endowed with the practice of the five forbearances. The three kinds of dharma bodies are revealed in order to show that the path cultivated eliminates the three obstructions. The five kinds of inconceivables explain the unobstructedness of the causal path. The three kinds of bodies explain the fruitional path. "A single flower entering boundless flowers, and boundless flowers entering a single flower": this is the unobstructed practice of benefiting oneself. "A single buddha land entering boundless buddha lands, and boundless buddha lands entering a single buddha land": this directly explains the unobstructedness of the essence of the lands. "Boundless buddha lands entering into the land of a single pore, and the land of a single pore entering into boundless pore lands": this explains vastness without obstruction. "Boundless Mount Sumerus and boundless great oceans entering into a single mustard seed": this explains the absence of obstruction between the large and the small; hence it says "boundless Mount Sumerus and boundless great oceans enter into a mustard seed." "A single buddha body \[…\] entering into bodies of earth, water, fire, and wind": this explains the direct reward. "The buddha body is inconceivable": this is the practice of not relinquishing saṃsāra. "The bodies of sentient beings are inconceivable": this is the practice of not relinquishing nirvāṇa. "The worlds are inconceivable": this is the unobstructed practice of the dharma realm. > — English (machine translation) (machine translation) - [Next: 2.2](https://indike.org/pramana/in.bauddha.taisho.2744.2.2) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2744.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2744~en-mt.2.1) — English, machine translation ## Linked texts (2) - [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707.3.53) — Classical Chinese - [佛說仁王般若波羅蜜經](https://indike.org/pramana/in.bauddha.taisho.245.2.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2744.2.1](https://indike.org/pramana/in.bauddha.taisho.2744.2.1) · Pramāṇa