仁王般若實相論卷第二 2.1

2.1

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.