Chinese
大正藏第 85 册 No. 2744 仁王般若实相论卷第二 No. 2744 [cf. No. 245] 仁王般若实相论卷第二 十有三□□□□□□□□□□□□□□□□□□众明□□□□□□八修法供□□□□□□□□□□□□□□□□ 般若波□□□□□□□明仁王等观报佛三□□□供养行□□□□□□□□□至成一花台明诸王等观法佛三宝修法供养行□□□方佛诸天散花。经文所以而来。答曰明诸王等修□行讫。更欲兴愿。是故总举观行。无障无碍。遍覆大干。体真□乃至如云而下。是以有此经文也。又解。欢喜无量者。明意业供养。即散百万亿花至如云而下。明身业供养。三从愿过去佛。至般若波罗蜜。明口业供养。神通变化已下表三种世间。从一花入无量花。乃至入芥子中者。明同体净土。是正觉世间。二从一佛身入无量众生身乃至六道身者。是二十五有众生世间。入地水火风者。明国土世间。佛身不可思议者。结上正觉世间。众生不可思议者。结上二十五有众生世间。世界不可思议者。结上国土世间。尔时十六大国王闻佛说十万亿偈般若波罗蜜欢喜者。体悦相应故云欢喜。即散百万亿茎花者。法。现在心成行。行有因义曰花。行用非一称散。故云即散百万亿花。 现代汉语译本： 大正藏第 85 册 No. 2744 《仁王般若实相论》卷第二 No. 2744 [cf. No. 245] 《仁王般若实相论》卷第二 十有三[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]众明[缺字][缺字][缺字][缺字][缺字]八修法供[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]般若波[缺字][缺字][缺字][缺字][缺字][缺字]明仁王等观报佛三[缺字][缺字]供养行[缺字][缺字][缺字][缺字][缺字][缺字][缺字][缺字]至成一花台明诸王等观法佛三宝修法供养行[缺字][缺字][缺字]方佛诸天散花。经文所以而来。答曰明诸王等修[缺字]行讫。更欲兴愿。是故总举观行。无障无碍。遍覆大千（指三千大千世界）。体真[缺字]乃至如云而下。是以有此经文也。又解。欢喜无量者。明意业供养。即散百万亿花至如云而下。明身业供养。三从愿过去佛。至般若波罗蜜（智慧到彼岸）。明口业供养。神通变化已下表三种世间（指众生世间、国土世间、智正觉世间）。从一花入无量花。乃至入芥子中者。明同体净土。是正觉世间。二从一佛身入无量众生身乃至六道身者。是二十五有众生世间。入地水火风者。明国土世间。佛身不可思议者。结上正觉世间。众生不可思议者。结上二十五有众生世间。世界不可思议者。结上国土世间。尔时十六大国王闻佛说十万亿偈般若波罗蜜欢喜者。体悦相应故云欢喜。即散百万亿茎花者。法。现在心成行。行有因义曰花。行用非一称散。故云即散百万亿花。
English
English version: Taisho Tripitaka Volume 85, No. 2744, The Real Aspect of the Wisdom King Prajna Sutra, Scroll 2 No. 2744 [cf. No. 245] The Real Aspect of the Wisdom King Prajna Sutra, Scroll 2 Ten with three [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] assembly clearly [missing characters][missing characters][missing characters][missing characters][missing characters] eight Dharma practice offerings [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] Prajna Para[missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] clearly the Wisdom Kings, etc., contemplate the Reward Body Buddha's three [missing characters][missing characters] offering practices [missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters][missing characters] until forming a flower platform, clarifying the Kings, etc., contemplate the Dharma Body Buddha's Three Jewels, practicing Dharma offerings [missing characters][missing characters][missing characters] directional Buddhas and devas scatter flowers. What is the origin of the sutra text? The answer is: It clarifies that the Kings, etc., having completed the [missing characters] practice, further wish to make vows. Therefore, it comprehensively presents the contemplation practice, without obstruction or hindrance, covering the great chiliocosm (referring to the three thousand great thousand worlds). The true essence [missing characters] even descends like clouds. Therefore, this sutra text exists. Another explanation: 'Boundless joy' clarifies the mental karma offering. 'Scattering a hundred million flowers until descending like clouds' clarifies the physical karma offering. 'Three, from the past Buddhas who made vows, to the Prajna Paramita (wisdom reaching the other shore)' clarifies the verbal karma offering. 'Supernatural transformations and changes' below represent the three realms (referring to the realm of sentient beings, the realm of lands, and the realm of enlightened wisdom). 'From one flower entering countless flowers, even entering a mustard seed' clarifies the pure land of the same essence. This is the realm of perfect enlightenment. 'Two, from one Buddha body entering countless sentient beings' bodies, even the bodies of the six realms' is the realm of the twenty-five existences of sentient beings. 'Entering earth, water, fire, and wind' clarifies the realm of lands. 'The Buddha's body is inconceivable' concludes the realm of perfect enlightenment above. 'Sentient beings are inconceivable' concludes the realm of the twenty-five existences of sentient beings above. 'The world is inconceivable' concludes the realm of lands above. At that time, the sixteen great kings, hearing the Buddha speak of the hundred trillion verses of the Prajna Paramita, rejoiced because their bodies and minds were in harmony, hence the term 'joy'. 'Immediately scattering a hundred million stems of flowers' is the Dharma. The present mind becomes action. Action has the meaning of cause, hence the term 'flower'. The use of action is not singular, hence the term 'scattering'. Therefore, it is said, 'Immediately scattering a hundred million flowers'. --------------------------------------------------------------------------------
Chinese
于虚空中变成一座者。显无障碍行与虚空平等相应也。十方诸佛共坐说般若者。明证教二道。无二为共。坐为证道。说为教道。故云共坐般若波罗蜜。无量大众共一坐者。虽居学地。体无二也。金罗花散释迦者。显共因行。自体调柔虽从缘用而性不改。故云持金罗花散释迦牟尼佛上。复散八万四千般若波罗蜜花于虚空中。变成白云台者。明性清净因行也。雷吼花者。先际教行□也。妙觉花者后际果行□□□□□□于也。天人花者世间报行方便行也。盖中天人散恒河沙□□□□□前方便虽同。世相皆真实般若。故云而下所说般若□□言□者。自体果实故云为母。神通生处者。虽是真实而无相不相。自在无碍。故曰神通生处。时佛为王现五不思议者。彰如来具足五忍行也。三种法身者。为显所修之道除三障故显也。五种不思议者。明因道无碍也。三种身者明果道也。一花入无量花无量花入一花者。自利无障碍行也。一佛土入无量佛土。无量佛土入一佛土者。直明土体无障碍。无量佛土入一毛孔土。一毛孔土入无量毛孔土者。明广大无障碍也。无量须弥无量大海入一芥子中者。明大小无障碍故。云无量须弥无量大海入芥子中。一佛身乃至入地水火风身者。明正报也。佛身不思议者。不舍生死行也。众生身不可思议者。不舍涅 现代汉语译本 ‘于虚空中变成一座’，显示了无障碍的行持与虚空平等相应。‘十方诸佛共坐说般若’，阐明了证道和教道这二者，没有差别才是‘共’。‘坐’代表证道，‘说’代表教道，所以说‘共坐般若波罗蜜’。‘无量大众共一坐’，虽然身处学习的阶段，但本体上没有差别。‘金罗花散释迦’，显示了共同的因行，自体调柔，虽然从因缘而起作用，但本性不改变，所以说‘持金罗花散释迦牟尼佛上’。又将八万四千般若波罗蜜花散于虚空中，变成白云台，阐明了自性的清净因行。‘雷吼花’，是最初的教行。‘妙觉花’，是最终的果行。‘天人花’，是世间的报行和方便行。盖中天人散恒河沙，前方便虽然相同，世间相都是真实的般若，所以说下面所说的般若，是自体果实，所以说是‘为母’。‘神通生处’，虽然是真实的，但无相也无不相，自在无碍，所以说是‘神通生处’。当时佛为国王示现五种不可思议，彰显如来具足五忍行。三种法身，是为了显示所修之道，去除三种障碍而显现的。五种不可思议，阐明了因道无碍。三种身，阐明了果道。‘一花入无量花，无量花入一花’，是自利无障碍的行持。‘一佛土入无量佛土，无量佛土入一佛土’，直接说明了土体没有障碍。‘无量佛土入一毛孔土，一毛孔土入无量毛孔土’，阐明了广大无障碍。‘无量须弥，无量大海入一芥子中’，阐明了大小没有障碍，所以说‘无量须弥，无量大海入芥子中’。‘一佛身乃至入地水火风身’，阐明了正报。佛身不可思议，是不舍弃生死的行持。众生身不可思议，是不舍弃涅槃。
English
English version ‘Transforming into a seat in empty space’ reveals that unobstructed practice corresponds equally with emptiness. ‘The Buddhas of the ten directions sit together and speak of Prajna’ clarifies that the path of realization and the path of teaching are not different; ‘together’ signifies no difference. ‘Sitting’ represents the path of realization, and ‘speaking’ represents the path of teaching; hence, it is said, ‘sitting together in Prajna Paramita’. ‘Limitless multitudes sit together in one seat’ indicates that although they are in the stage of learning, their essence is without duality. ‘Scattering golden lotus flowers upon Shakyamuni’ reveals the shared causal practice; the self-nature is refined and gentle, and although it arises from conditions, its nature does not change. Therefore, it is said, ‘Holding golden lotus flowers and scattering them upon Shakyamuni Buddha’. Furthermore, scattering eighty-four thousand Prajna Paramita flowers in empty space, transforming into a white cloud platform, clarifies the pure causal practice of self-nature. ‘Thunder roar flower’ is the initial teaching and practice. ‘Wonderful enlightenment flower’ is the ultimate fruit practice. ‘Deva-human flower’ is the worldly retribution practice and expedient practice. The devas and humans in the canopy scatter Ganges sands; although the preliminary expedients are the same, the worldly appearances are all true Prajna. Therefore, it is said that the Prajna spoken below is the fruit of the self-nature, hence it is called ‘the mother’. ‘The place where supernatural powers arise’ although it is real, it is neither form nor non-form, free and unobstructed, hence it is called ‘the place where supernatural powers arise’. At that time, the Buddha, as a king, manifested five inconceivable things, revealing that the Tathagata is complete with the practice of the five patiences. The three Dharmakayas are manifested to reveal the path of cultivation and to remove the three obstacles. The five inconceivable things clarify that the causal path is unobstructed. The three bodies clarify the fruit path. ‘One flower enters limitless flowers, and limitless flowers enter one flower’ is the practice of self-benefit without obstruction. ‘One Buddha-land enters limitless Buddha-lands, and limitless Buddha-lands enter one Buddha-land’ directly explains that the essence of the lands is without obstruction. ‘Limitless Buddha-lands enter one pore-land, and one pore-land enters limitless pore-lands’ clarifies the vastness without obstruction. ‘Limitless Sumerus, limitless oceans enter a mustard seed’ clarifies that size is without obstruction, hence it is said, ‘Limitless Sumerus, limitless oceans enter a mustard seed’. ‘One Buddha-body even enters the bodies of earth, water, fire, and wind’ clarifies the proper reward. The Buddha-body is inconceivable, which is the practice of not abandoning birth and death. The sentient being's body is inconceivable, which is not abandoning Nirvana. --------------------------------------------------------------------------------
Chinese
槃行也。世界不可思议者。法界无障碍行也。 受持品 问曰。散花供养融相平等。云何起行能流通也。答曰。十三大士习观发解。成就行德。则能流通。就此品中有三分。经文从初至开空法道。明月光王发问。二从大牟尼言至受持般若波罗蜜明。答其所问。三从时诸大众竟品。明诸悟人道。就发问中。有二句经文。从尔时月光王。至各各说般若波罗蜜。明王心中所念诸佛所行甚深妙事。二从白佛言。至开空法道。正发问于口。尔时月光王心念者。念前品中三种法身也。口言者。正显实相。先明所念。故云口言。见释迦者。显方便。法身不舍世间而证涅槃。故言见释迦牟尼。现无量神力者。亦见千花台上宝满佛。是一切佛化身主。不舍涅槃而奥集用也。见世界上佛者。法界身也。白佛言即释口言也。如是般若不可说者。言语道断故。言不可说。不可解者。二乘莫𨶳。故言不可解。不可以议议者。凡夫绝分。故云非识识。问曰般若真性。言语道断。心行处灭。备云何许德行。诸善男子深解此如法。为一切众生。开发无相寂灭妙道也。答曰。有十三大士。备真观法门。能流通也。就答中有二句经文。第一略总举法师息行。劝兴供养。二从善男子。至般若波罗蜜。广辨内护外护二种行意。但言十三者。甄如来也 现代汉语译本 槃行（Pan Xing）：这是指证悟涅槃的修行方式。世界不可思议者：指的是所证悟的世界是不可思议的。法界无障碍行也：指的是在法界中修行没有任何障碍。 受持品 问曰：散花供养融相平等。云何起行能流通也？（问：散花供养，一切相都融合平等，如何开始修行才能流通般若呢？）答曰：十三大士习观发解。成就行德。则能流通。（答：十三位大菩萨通过修习观行，开悟解脱，成就修行功德，才能流通般若。）就此品中有三分。经文从初至开空法道。明月光王发问。二从大牟尼言至受持般若波罗蜜明。答其所问。三从时诸大众竟品。明诸悟人道。就发问中。有二句经文。从尔时月光王。至各各说般若波罗蜜。明王心中所念诸佛所行甚深妙事。二从白佛言。至开空法道。正发问于口。尔时月光王心念者。念前品中三种法身也。口言者。正显实相。先明所念。故云口言。见释迦者。显方便。法身不舍世间而证涅槃。故言见释迦牟尼（Shijia Muni）。现无量神力者。亦见千花台上宝满佛。是一切佛化身主。不舍涅槃而奥集用也。见世界上佛者。法界身也。白佛言即释口言也。如是般若不可说者。言语道断故。言不可说。不可解者。二乘莫𨶳。故言不可解。不可以议议者。凡夫绝分。故云非识识。问曰般若真性。言语道断。心行处灭。备云何许德行。诸善男子深解此如法。为一切众生。开发无相寂灭妙道也？（问：般若的真性，是言语无法表达，心念无法到达的。具备什么样的德行，善男子才能深刻理解这个如法之理，为一切众生，开发无相寂灭的妙道呢？）答曰：有十三大士。备真观法门。能流通也。（答：有十三位大菩萨，具备真实的观行法门，才能流通般若。）就答中有二句经文。第一略总举法师息行。劝兴供养。二从善男子。至般若波罗蜜。广辨内护外护二种行意。但言十三者。甄如来也